Podcasts about sephardic

The Gemara (Berachot 48a) brings the view of Rabbi Yehoshua Ben Levi that an Ebed – a non-Jewish servant, who is obligated in some Misvot – may be counted as the tenth men for a Minyan. The Mordechi (Rav Mordechai Ben Hillel, Germany, 13 th century) cites Rabbenu Simha as concluding on the basis of Rabbi Yehoshua Ben Levi's ruling that a woman may be counted toward a Minyan. Since non-Jewish servants are obligated in the same Misvot that women are, it follows that if a servant can be counted, then a woman may be counted, as well. The Bet Yosef observes that this also seems to have been the position of Rabbenu Tam (France, 1100-1171). However, Rabbenu Tam did not act upon this position, and this practice never became accepted. At first glance, we might have assumed that this position would affect the status of an Androginus (hermaphrodite, somebody with both male and female biological features) with respect to a Minyan. In general, the Halachic status of such a person is a Safek – one of uncertainty, and it is unknown whether to treat this individual as a male or female. Seemingly, when an Androginus is needed for a Minyan, we should apply the rule of "Sefek Sefeka," which allows acting leniently when two uncertainties are at stake. There is one question whether this person should be treated as a man or a woman, and even if an Androginus is regarded as a woman, perhaps Halacha follows the view of Rabbenu Tam that a woman may be counted as a Minyan. However, Hacham Ovadia Yosef ruled that Rabbenu Tam's position does not even come under consideration, and therefore we cannot apply the rule of "Sefek Sefeka" in this case. Hence, an Androginus is not counted toward a Minyan. Rabbi Yehoshua Ben Levi is cited also as allowing counting a minor – a boy under the age of Bar-Misva – toward a Minyan. The Gemara (Berachot 47b) brings Rabbi Yehoshua Ben Levi's ruling that an infant cannot be counted as the third person for a Zimun, but he can be counted as the tenth person for a Minyan. Tosafot cite Rabbenu Tam as accepting this position, and ruling that a child – even an infant – can count as the tenth person for a Minyan. (This is the basis for the Bet Yosef's aforementioned theory that Rabbenu Tam likely allowed counting a woman for a Minyan, as well, as he accepted Rabbi Yehoshua Ben Levi's ruling.) Later Rishonim explain Rabbenu Tam's surprising ruling based on the verse from which the Sages derived the concept of a Minyan: "Ve'nikdashti Be'toch Beneh Yisrael" – "I shall be sanctified in the midst of the Children of Israel" (Vayikra 22:32). Even infants are considered part of Beneh Yisrael, and thus they qualify to create the conditions in which these special portions of the Tefila may be recited. The Sefer Ha'manhig (Rabbi Abraham Ben Natan, d. 1215) brings Rabbenu Tam's ruling without making any further comments, strongly implying that he accepted this lenient position. By contrast, numerous Rishonim write that Rabbenu Tam never apply this ruling as a practical matter, and never actually permitted counting minors toward a Minyan. (This is why the Bet Yosef, as cited earlier, writes that Rabbenu Tam did not allow counting a woman toward a Minyan.) Nevertheless, there were those who maintained that when necessary, a congregation may rely on Rabbenu Tam's opinion and count a child toward a Minyan. The Orhot Haim tells that Rabbenu Shimshon decreed excommunication upon a village that, in defiance of his strict ruling, counted minors toward a Minyan, but the Orhot Haim adds that this may be done when absolutely necessary, if the town is very small and otherwise will not have a Minyan. In fact, the Orhot Haim writes, the Ra'abad wrote that this was the custom in many communities. By contrast, the Rosh (Rabbenu Asher Ben Yehiel, 1250-1327) cites Rabbenu Yishak as disputing Rabbenu Tam's position, noting that the Gemara brings Mor Zutra as disagreeing with Rabbi Yehoshua Ben Levi, and asserting that Halacha follows the view of Mor Zutra. The Bet Yosef lists numerous Rishonim who concurred with this stringent ruling of Rabbenu Yishak, and indeed, in the Shulhan Aruch, he writes that a minor may not be counted toward a Minyan under any circumstances, even if otherwise there will not be a Minyan. This is the Halacha for Sepharadim. The Rama (Rav Moshe Isserles, Cracow, d. 1572) ruled that since some Rishonim allowed counting minors toward a Minyan, this can be done when necessary. Rav Moshe Feinstein (Russia-New York, 1895-1986) accepted this ruling as normative Ashkenazic practice, and thus writes that if a congregation has no other option for praying with a Minyan, they may count a boy who has yet to reach the age of Bar-Misva. Other Ashkenazic Poskim, however, disagreed. The Mishna Berura brings several Poskim who concurred with the Shulhan Aruch's stringent ruling, and disputed the Rama's leniency. Likewise, Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995) ruled that a child may not be counted toward a Minyan under any circumstances, even if this means that the nine adults will stop coming to synagogue because they will assume there will not be a Minyan. The Tur (Rabbenu Yaakob Ben Asher, Germany-Spain, 1269-1343) brings those who claimed that if a child holds a Humash in his hands, then he may be counted toward a Minyan. The Bet Yosef cites Rabbenu Tam as ridiculing this view, noting that holding a Humash makes no difference and has no impact upon a child's status. In any event, Halacha does not follow this opinion. If a Sepharadi finds himself together with eight other Sepharadim who want to include a minor as the tenth person for the Minyan, he should leave in order to prevent them from doing so. Since this is not allowed according to accepted Sephardic custom, it is proper to walk away so that the others do not make this mistake which will result in the recitation of Berachot in vain. If a Sepharadi is with eight other Ashkenazim who, in accordance with the Rama's ruling, wish to count a minor as the tenth person in a Minyan, it is questionable whether he should answer "Amen" to the Berachot. Hacham Ovadia Yosef ruled that one may not answer "Amen" to a Beracha which, according to his custom, is recited in vain, even if the person recites it legitimately, following his community's custom. A common example is a Sepharadi praying in an Ashkenazi Minyan on Rosh Hodesh, when Ashkenazim recite a Beracha over the recitation of Hallel but Sepharadim do not. According to Hacham Ovadia, the Sepharadi may not answer "Amen" to this Beracha. Another example is the Ashkenazic custom to recite a Beracha before placing the Tefillin Shel Rosh ("Al Misvat Tefillin"). Hacham Ovadia ruled that a Sepharadi who hears an Ashkenazi recite this blessing should not answer "Amen." According to this opinion, a Sepharadi praying with Ashkenazim who count a child toward the Minyan may not answer "Amen" to the Berachot of the Hazara (repetition of the Amida). By contrast, Hacham Bension Abba Shaul (Jerusalem, 1924-1998) maintained that if an Ashkenazi recites a Beracha legitimately, following Ashkenazic practice, then a Sepharadi may answer "Amen," even though this Beracha is not recited according to Sephardic custom. The Hacham Sevi (Rav Tzvi Ashkenazi, 1656-1718) addresses the question as to the status of a human being created with the Sefer Ha'yesira – a mystical book written by Abraham Abinu. This book contains secrets including the way one can create living creatures using certain Names of G-d. (Some explain on this basis how Abraham served his guests meat and butter – suggesting that the animal was created with the Sefer Ha'yesira, such that it wasn't actually an animal, and thus its meat was not Halachically-defined "Basar.") The Hacham Sevi writes that such a creature does not possess a human soul, and thus is not defined by Halacha as a Jewish person who can count toward a Minyan.

Is the life of a Jew an individual journey with God or a communal one? What is being asked of the Jewish people right now? When your faith fractures, how do you find wholeness again in your relationship with God?A conversation with Dr. Mijal Bitton exploring faith in God, the current Jewish experience, Judaism not just as a religion but as a family, the significance of our ancestral bonds and the power and necessity of individual contributions to the collective Jewish narrative. Dr. Mijal Bitton is a spiritual leader, public intellectual, and sociologist. She serves as Scholar in Residence at the Maimonides Fund and Rosh Kehilla of the Downtown Minyan in New York City. A Visiting Researcher at NYU Wagner, she directed pioneering research on Sephardic and Mizrahi Jews in the United States.Mijal is an alumna of the Wexner Graduate Fellowship, a New Pluralist Field Builder, and a Sacks Scholar. She co-hosts the podcast Wondering Jews and shares weekly reflections on Jewish life, identity, and resilience in her Substack newsletter, Committed.Substack: https://mijal.substack.com/Podcast: https://open.spotify.com/show/1cU0NTHYQZOTARwuXTbpLU?si=uPmpMnd6RbycOuFli-N9SgWebsite & contact: mijalbitton.comInstagram: @mijalbitton * * * * * *To inquire about sponsorship & advertising opportunities, please email us at info@humanandholy.comTo support our work, visit humanandholy.com/sponsor.Find us on Instagram @humanandholy & subscribe to our channel to stay up to date on all our upcoming conversations ✨Human & Holy podcast is available on all podcast streaming platforms. New episodes every Sunday & Wednesday on YouTube, Spotify, Apple Podcasts, and Google Podcasts.* * * * * *TIMESTAMPS:00:00 Introducing Mijal Bitton03:12 The Jewish Experience: Identity and Collective Responsibility05:56 Faith and Imperfection: Navigating Belief in Difficult Times08:48 Judaism Beyond Religion: A Family and Community12:04 The Interconnectedness of Faith and Peoplehood14:56 Finding Your Individual Path Within a Collective Identity17:48 The Role of My Ancestors in Shaping My Faith21:10 Hope vs. Optimism: A Jewish Perspective on Challenges23:53 The Joy of Being Jewish27:13 The Future of Judaism: A Vision for the World30:02 Fighting for Our Place: Political Mobilization and Community Engagement32:54 Personal Practices: Staying Centered Amidst Responsibilities36:10 Sephardic Heritage: A Unique Perspective on Tradition38:56 Closing Thoughts: Embracing Our Roles in the Jewish Community

Max Wolf Valerio is a trans man, and a mixed Blackfoot/Sephardic poet, performer, and writer. He has appeared in a number of documentaries, including the Max short in Monika Treut's Female Misbehavior. He featured in several feature films, including Unhung Heroes, in which he plays a pansexual artistic transman who dreams of exhibiting sculptures of his penis, and Gendernauts. Valerio's writing has been published in This Bridge Called My Back (pre-transition under his former name, Anita Valerio), This Bridge We Call Home, Male Lust: Pleasure, Power, and Transformation, Transgender Care, Body Alchemy, and The Phallus Palace.SealPress. “Max Wolf Valerio,” n.d. https://www.sealpress.com/contributor/max-wolf-valerio/.Max Wolf Valerio is an iconoclastic poet and writer, and a long-transitioned man of transsexual history. He identifies primarily as an individual although his ancestry is Northern European, American Indian (Blackfoot Confederacy- Blood/Kainai band) on his mother's side, and his father is Hispano from Northern New Mexico and descended from the Conversos and crypto-Jews of the Sephardic diaspora following the Expulsion. A chapbook Animal Magnetism (eg press) appeared in 1984. He read and performed his poems to music and in featured readings in San Francisco throughout the 70s and 80s at places like Intersection for the Arts, CoLab, Valencia Tool and Die, the San Francisco Art Institute, and The Marshall Weber Gallery (now ATA). Recent poetry includes: Exile: Vision Quest at the Edge of Identity--a long poem set to ambient music and excerpted in Yellow Medicine Review and made possible by a Native American Arts and Cultural Traditions Grants (NAACT) from the San Francisco Arts Commission; a collaboration with photographer and painter Dana Smith, Mission Mile Trilogy +1; poems in the anthology TROUBLING THE LINE: TRANS AND GENDERQUEER POETRY AND POETICS (Nightboat Books, 2013). His memoir, The Testosterone Files (Seal Press, 2006) was a Lambda Finalist for 2006. His latest book of poetry is THE CRIMINAL: THE INVISIBILITY OF PARALLEL FORCES (EOAGH Books, 2019).bookshop. “About,” n.d. https://bookshop.org/contributors/max-wolf-valerio.https://maxwolfvalerio.substack.com/

We're thrilled to bring this experience closer to you by presenting a prayer read-along in Ashkenazic, Sephardic and Chassidic dialects, enhancing our personal connection to these sacred words. Ashkenazic read-along by Rabbi Aryeh Wolbe of TORCHSephardic read-along by Rabbi Danny Masri of Congregation Beth Rambam in Houston, TexasChassidic read-along by R' Shloime Zionce of Chassidic Embassy in Houston, TexasThis Podcast Series is Generously Underwritten by Dr. Leonard & June GoldbergThis episode (Ep. #43) of the Prayer Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Dr. Leonard & June Goldberg! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on December 16, 2025, in Houston, Texas.Released as Podcast on December 23, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Prayer, #Tefillah, #Siddur, #PesukaiDezimra, #Psalms ★ Support this podcast ★

We're thrilled to bring this experience closer to you by presenting a prayer read-along in Ashkenazic, Sephardic and Chassidic dialects, enhancing our personal connection to these sacred words. Ashkenazic read-along by Rabbi Aryeh Wolbe of TORCHSephardic read-along by Rabbi Danny Masri of Congregation Beth Rambam in Houston, TexasChassidic read-along by R' Shloime Zionce of Chassidic Embassy in Houston, TexasThis Podcast Series is Generously Underwritten by Dr. Leonard & June GoldbergThis episode (Ep. #43) of the Prayer Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Dr. Leonard & June Goldberg! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on December 16, 2025, in Houston, Texas.Released as Podcast on December 23, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Prayer, #Tefillah, #Siddur, #PesukaiDezimra, #Psalms ★ Support this podcast ★

I once encountered a fascinating Halachic question while praying in an airport before boarding. A group of nine Ashkenazim approached me and said they needed a tenth man so they could make a Minyan for Minha, and I of course happily agreed. During the Hazara (repetition of the Amida), an announcement was made that it was time to board. Six of us knew we had time to finish Minha before we needed to get on line to board, but four of the men were worried, and left to board. The remaining six were unsure what to do, and I told them that the Hazzan may continue the repetition of the Amida, since there was a Minyan in attendance when it began. If a section of the service requiring a Minyan began when ten or more men were present, it may be completed even if the Minyan was lost, as long as at least six men remain. The problem, however, arose when the time came to recite the Kaddish Titkabal after the Hazara. Ashkenazic custom views the Kaddish Titkabal as integrally connected to the Hazara, and therefore, just as the Hazara may be completed after the Minyan was lost, the Kaddish Titkaba after the Hazara may likewise be recited. Sephardic custom, however, views Kaddish Titkabal as separate from the Hazara, and thus according to Sephardic practice, if the Minyan was lost during the Hazara, then the Kaddish Titkabal may not be recited after the Hazzan completes the Hazara. I was thus unsure what to do in this situation, as a Sepharadi praying with Ashkenazim after four of the ten men left. Their Halachic tradition mandated reciting the Kaddish Titkabal after the repetition of the Amida, but according to my Halachic tradition, this Kaddish should not be recited. I did not know whether I should answer to their recitation of Kaddish. I later sent a message to Rav Yisrael Bitan asking this question, and he promptly replied with a detailed, six-page Teshuba (responsum) on this subject. He noted Hacham Ovadia Yosef's ruling that when a person hears a Beracha which according to his tradition is unwarranted, and thus recited in vain, he may not answer "Amen." One example is a Sefaradi who hears an Ashkenazi recite the Beracha of "Al Misvat Tefillin" over the Tefillin Shel Rosh. Although this Ashkenazi obviously acts correctly by reciting this Beracha, which is required according to Ashkenazic custom, the Sefaradi should not answer "Amen," since according to Sephardic practice, this Beracha constitutes a Beracha Le'batala (blessing recited in vain). This would apply also in the case of a Sefaradi who hears an Ashkenazi recite a Beracha over Hallel on Rosh Hodesh – a Beracha required by Ashkenazi custom but not according to Sephardic custom. Since Sephardic tradition regards this blessing as a "Beracha Le'batala," the Sefaradi should not answer "Amen" to this blessing. Many other Poskim dispute Hacham Ovadia's ruling, and maintain that since the Ashkenazi recites this blessing legitimately, in accordance with Ashkenazic practice, there is no problem for a Sefaradi to answer "Amen." Rabbi Bitan considers the possibility that Hacham Ovadia might agree that in the case of Kaddish, a Sefaradi may respond even if the Kaddish should not be recited according to Sephardic custom. One might distinguish between answering to an unwarranted blessing, which constitutes a "Beracha Le'batala," and answering to Kaddish, which is not a blessing. Rav Bitan concludes, however, that Hacham Ovadia likely applied his ruling even to Kaddish, and thus, in his view, a Sefaradi should not answer "Amen" to Kaddish if the Kaddish is not valid according to Sephardic custom. He may, however, answer "Yeheh Shemeh Rabba" even according to Hacham Ovadia's position, as this is merely an expression of praise, and differs from the response of "Amen." Given the different views on this subject, Rav Bitan suggested avoiding this problem by reciting the verse, "Baruch Hashem Le'olam Amen Ve'amen" (Tehillim 89:53), attempting to conclude the verse just when the others respond "Amen" to the Kaddish. This way, the Sefaradi answers "Amen" but says this word as part of a verse, which is always acceptable, thus satisfying all opinions.

Halacha is very critical of people who depart the synagogue in the middle of the prayer service, leaving the others without a Minyan. If there are only ten men present in the synagogue, one should not leave before the end of the Tefilla. Sometimes, however, it happens that, for whatever reason, one or more individuals need to leave, and there is no longer a Minyan present in the synagogue. If this happens during a section of the service requiring a Minyan, that section may be completed without a Minyan. For example, if the Minyan is lost during the Hazara (repetition of the Amida), the Hazan may complete the Hazara even though fewer than ten men are present. As long as at least six men – the majority of a Minyan – remain, that section of the service may be completed, since it began in the presence of a Minyan. This applies even if the Minyan was lost during the first blessing of the repetition of the Amida. Another example is where people begin leaving during the Kaddish toward the end of Arbit, before Alenu. As long as ten men were present when Kaddish began, the Kaddish may be completed after the Minyan is lost, provided that at least six men remain. Importantly, only that section of the service – which began in the presence of a Minyan – may be completed. Other portions of the Tefilla, however, may not be recited, since the Minyan was lost before they began. In the case of the Hazara, if the Minyan was lost at some point during the first three Berachot, before Nakdishach, the congregation may nevertheless recite Nakdishach, because it is considered part of the repetition of the Amida. However, they cannot recite Birkat Kohanim, as Birkat Kohanim is viewed as a separate recitation, and not part of the Hazara. The Hazzan would thus recite "Elokenu V'Elokeh Abotenu" just as he would do if no Kohanim were present. Different customs exist regarding the recitation of the Kaddish Titkabal following the Hazara in such a case. Ashkenazic practice views the Kaddish Titkabal as integrally connected to the repetition of the Amida, because, after all, in this Kaddish we pray that our prayers will be answered, referring to the Amida prayer which had just been recited. Therefore, according to Ashkenazic custom, if the Minyan was lost during the Hazara, the Hazzan completes the Hazara and also recites the Kaddish Titkabal afterward. Sephardic custom, however, views the Kaddish Titkabal as separate and apart from the Amida, and therefore it cannot be recited if the Minyan was lost during the Hazara. This applies also in a case where the Minyan was lost during Selihot. The Selihot service may be completed without a Minyan, but, according to Sephardic practice, the Kaddish Titkabal following Selihot may not be recited. Ashkenazim, however, allow reciting the Kaddish Titkabal after Selihot in this case, because – as with regard to the Kaddish following the Amida – they view the Kaddish as integral to the Selihot service. If the Minyan was lost during the Torah reading – even if this happened during the first Aliya – the entire Torah reading may be completed. Likewise, the Haftara may be completed if the Minyan was lost during the Haftara reading. However, the Kaddish following the Torah reading is not recited if the Minyan was lost during the Torah reading. If ten men were present during the silent Amida, and somebody left before the Hazzan began the repetition of the Amida, the Hazzan may not repeat the Amida, as the repetition is viewed as separate and apart from the silent Amida. Rabbi Akiva Eger (1761-1837) addresses the interesting case of a Minyan which was lost and then restored. If during the Hazara, for example, five of the ten men left, leaving behind only five – which, as mentioned, do no suffice to allow continuing the Hazara – may the Hazara be resumed if one of the five men returns? Instinctively, we might say that since the Hazara began with a Minyan, and six men are now present, the Hazara may be continued. On the other hand, one could argue that once the Minyan was lost, as fewer than six men were present, the Hazara cannot continue on the basis of the original ten men who were present when it began. Rabbi Akiva Eger leaves this question unanswered. A different question arises in the case of a "revolving Minyan" – where there were never fewer than six men present at any point, but six or more of the original ten men left. Let us consider, for example, the case of a Minyan consisting of exactly ten men, four of whom left during the Hazara, after which four other people entered the synagogue. At this point, there are ten men in the synagogue – six members of the original Minyan, and four newcomers, who arrived in the middle of the Hazara. If one or more of the six who remained from the original Minyan would now leave, may the Hazara continue? One might argue that since fewer than six of the original ten members of the Minyan are present, the Hazara cannot continue, as there aren't six people in the synagogue who were present when the Hazara began. In truth, however, Halacha allows the Hazara to continue in this case, since there was never a point when fewer than six men were present. This entire discussion applies only after the fact, if the Minyan was lost. If the people know ahead of time that the Minyan will be lost at a certain point in the service – such as if the tenth man informed the others that he must leave by a certain time – then they may not begin a part of the service that requires a Minyan. Meaning, if, for example, they know that the tenth man will leave during the Hazara, then the Hazzan may not begin the Hazara; if they know that the tenth man will leave during the Torah reading, then they may not begin the Torah reading.

In this episode of the Thriving Authors Podcast, it was such a joy to talk with authorMerav Fima and to celebrate her amazing collection of short stories that just came out. Late Blossoms is one of my favourite reads of the past year!I really think you'll be inspired to hear about her process of writing and editing these short stories, especially as a busy mom and a wife who is balancing a lot. Through it all, her joy for the writing process comes through so vividly.She shares:The moment that she knew she was going to be a writerWhat made her finally start taking herself seriously as a writer and writing consistentlyWhat it's like having characters as part of your life for so long before your final work is completeHow the short story form is so different from longer forms like memoir or novels, and the misconceptions around thatHer process for writing a story when she gets an idea and how she knows if it's meant to be a story as opposed to a longer pieceAbout Merav: Merav Fima is a writer, translator, and literary critic currently based in Melbourne, Australia. She is the author of the forthcoming Sephardic migration novel The Rose of Thirteen Petals and the Pomegranate Tree (Running Wild Press, 2026) and of the short story collection Late Blossoms (Vine Leaves Press, October 2025). She holds a Ph.D. in Creative Writing from Monash University and her work has appeared in anthologies and literary journals worldwide. Connect with her at meravfima.com and on IG @merav.fima>> And if you are an entrepreneur who wants to write and publish the book inside your heart, I'd love for you to join me in my free Facebook group Women Entrepreneurs Becoming Best Selling Authors. We discuss the podcast episodes, I host free challenges and you may even meet your new writing partner to swap pages with!

If there is one episode you listen to this season, let it be this one. It revolves around these questions: how do we heal the world? How do we practice love?Today, we're speaking with Hadar Cohen, an Arab Jewish scholar, mystic, and artist whose work focuses on multi-religious spirituality, politics, social issues, and community building. Hadar comes from a 10th-generation Jerusalem family with lineage roots in Syria, Kurdistan, Iraq, and Iran.Hadar's story is one that we don't often hear in the mainstream conversations in the Global North, because she comes from the Sephardic Jewish lineage: the branch of Judaism that originated in Spain at the time of Moorish Al Andalus, more closely related to the traditions of the Near East, rather than Europe.Become a Going Places member for as little as $6 a month. Visit our reimagined platform at goingplacesmedia.com to learn more.Going Places is an audience-supported platform. Become a member for as little as $6 a month and get the perks like getting on a group call with Yulia every month to ask questions, get advice, and be in community with each other.Visit us at goingplacesmedia.com to learn more.Thanks to our Founding Members: RISE Travel Institute, a nonprofit with a mission to create a more just and equitable world through travel educationRadostina Boseva, a film wedding photographer with an editorial flair based in San FranciscoWhat you'll learn in this episode:The Jewish mystical concept of tikkun olam, repairing the worldHow Judaism is rooted in social justiceWhat it means to be an Arab JewHow spirituality gives us the courage to face injusticeWhat Sephardic Jews have in common with their Muslim peersDifferences between Ashkenazi, Sephardic, and Mizrahi JewsThe erasure of Arab Jews from the region's historyWhat is Jewish anti-ZionismDebunking the myth of 'Arabs versus Jews'How Hadar uses her platform to heal the worldHadar's research in Andalusia and MoroccoWhat it was like growing up Syrian Arab Jew in JerusalemFeatured on the show:Follow @hadarcohen32 on InstagramListen to Hadar's podcast, Hadar's WebLearn more about Hadar's work on her websiteRead Hadar's writing on SubstackCheck out the Tikkun Olam episode on the On Being showWatch Edward Said's 1991 interviewGoing Places is a reader-supported platform. Get membership perks like a monthly group call with Yulia at goingplacesmedia.com!For more BTS of this podcast follow @goingplacesmedia on Instagram and check out

Mijal and Noam break down Jewish law (halacha) as a living legal system—tracing its path from Sinai to the Mishnah, Talmud, Maimonides, and the Shulchan Aruch. They explore how halacha is interpreted, how Sephardic and Ashkenazi traditions differ, the role of custom (minhag), and why debates across denominations shape Jewish life today. They share personal stories that reveal just how much they love Jewish law and how fun, engaging, and meaningful it can be. We're proud to be collaborating with Sefaria and The Simchat Torah Challenge, on this episode along with all the other episodes of our “In the Beginning” mini-series. Learn more about these two incredible organizations here: https://simchattorahchallenge.org/ https://www.sefaria.org/texts Get in touch at WonderingJews@unpacked.media and call us, 1-833-WON-Jews. Follow @unpackedmedia on Instagram and check out Unpacked on ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠youtube⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠. ------------ This podcast was brought to you by Unpacked, an OpenDor Media brand. For other podcasts from Unpacked, check out: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Jewish History Nerds⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Soulful Jewish Living⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Stars of David with Elon Gold ⁠ ⁠Unpacking Israeli History⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠

The Horn Signal is proudly brought to you by Bob Reeves Brass. Join hosts John Snell and Preston Shepard as they interview horn players around the world.  Today's episode features Audrey Flores, NYC freelancer and Broadway horn player. About Audrey: Audrey Flores is a freelancing horn player in New York City. She performs on a Patterson Hornworks Triple Horn. Audrey began playing as a substitute on The Lion King in 2012, and as solo horn on Aladdin in 2015, and held chairs in Tammy Faye in 2024 and Boop! The Musical in 2025. She is the horn player at Paper Mill Playhouse and has also played productions at the Westport Playhouse and at the Delaware Theatre Company. She can be heard on cast album recordings for Boop!, She Has Risen, an all-female concept album of Jesus Christ Superstar, and on the single tracks for Lempicka. Audrey also recorded a self-titled solo album in 2017. Audrey appeared as Principal Horn of the Princeton Symphony and the Reading Symphony during the 2023/2024 season. She was Acting Principal Horn of the Columbus Symphony Orchestra in Ohio for the 2017-2018 season. Audrey has also played with the New World Symphony, the Miami, the New Jersey Festival Orchestra, the Distinguished Concerts International Orchestra of New York, the Jerusalem Symphony, the American Ballet Theatre, the New York Philharmonic, the Mariinsky Orchestra, and the Orpheus Chamber Ensemble.  She was a musician in the Radio City Christmas Spectacular Orchestra in 2019, 2018, 2012 and 2011, and in the New York Spectacular in the summer of 2016.  She is also a proud member of Russ Anixter's Hippie Big Band in NYC, who recently produced its first album. She has also recorded for the 8-Bit Big Band, and is currently developing a new solo album which will celebrate Sephardic, Spanish, and Mexican music through horn and guitar. Audrey is a passionate advocate for musicians of color in the arts. In addition to mentoring and creating access for musicians of color in NYC through Musicians of Social Equity (MUSE) and Maestra Music, she has been a faculty member of Juilliard MAP since 2021, where she strives to give young underrepresented musicians any resource and benefit they might need to pursue the horn successfully and honestly.

In this gripping and deeply honest conversation, Shmelke Diamond opens up about his unlikely path—from a traditional Long Island Jewish upbringing to discovering Chabad as a teenager, navigating a lonely and self-taught journey into observance, and ultimately becoming a proud Satmar chasid. Shmelke shares powerful stories of identity, family tension, spiritual searching, and the moment he realized he had to choose between two worlds. He talks about the kindness that drew him into the Satmar community, his struggles with chronic illness, and how disability reshaped his understanding of purpose, humility, and faith. Whether you're religious, secular, curious, or anywhere in between, this episode is a raw and inspiring exploration of what it means to find yourself—and to stand by what you believe, even when the world pushes back. This episode was made possible thanks to our sponsors: ►Blooms Kosher   Bring you the best Kosher products worldwide.   https://bloomskosher.com   ______________________________________ ► Colel Chabad Pushka App - The easiest way to give Tzedaka    https://pushka.cc/meaningful    _______________________________________   ► Banana Blast Rentals   Bringing exciting entertainment for all your occasions. https://bananablasts.com https://wa.link/i4qlgh   _______________________________________   ► Lalechet     We're a team of kosher travel experts, here to carry you off to your dream destination swiftly, safely, and seamlessly in an experience you will forever cherish.    https://www.lalechet.com _______________________________________ ► Town Appliance - Visit the website or message them on WhatsApp     https://www.townappliance.com     https://bit.ly/Townappliance_whatsapp    ______________________________________ ►Rothenberg Law Firm   Personal Injury Law Firm For 50+ years!   Reach out Today for Free Case Evaluation   https://shorturl.at/JFKHH   ____________________________________   ►  Ketubah At Ketubah.com, every Kesubah is designed with care, blending timeless beauty with texts that are fully halachic, including RCA and Sephardic versions. Our team collaborates with rabbanim and mesadrei kiddushin to ensure each document is accurate and accepted without question. Choosing Ketubah.com means you arrive at your chuppah with peace of mind, knowing your Kesubah is both beautifully crafted and halachically sound. https://ketubah.com/meaningful-minutes/?utm_source=Podcast&utm_medium=Clickthrough&utm_campaign=meaningful-people-podcast ____________________________________   ►  Eishet Chayil Eishet Chayil — The Woman of Valor is a new book by Rabbi Yossi Marcus that brings King Solomon's classic poem to life through the stories of 24 remarkable Jewish women — from Sarah and Miriam to Esther and beyond. Drawing on millennia of Jewish scholarship, especially the teachings of the Lubavitcher Rebbe, the book celebrates women of faith, courage, and wisdom. Each verse is paired with contemporary artwork by Israeli artist Lia Baratz, making the book both educational and inspirational for readers of all ages. Dedicated to the women of Nahal Oz who were killed on October 7, 2023, it stands as a tribute to Jewish women of valor throughout history. Already in its second printing, Eishet Chayil is an ideal gift for Bat Mitzvahs, brides, wives, and mothers. Available at https://www.eishetchayil.com and https://store.kehotonline.com/mobile/ Use code MM20 for 20% off when checking out on Kehot.com.   _______________________________________  

In this deeply personal conversation, Mendel Mintz shares his journey of growing up in Crown Heights with a lifelong physical disability, building a life of community impact, and finding unexpected love with his wife, Miriam, a beloved special educator from Baltimore born with dwarfism. He opens up about their dream of building a family through IVF, the joy of being on the brink of shlichus together, and the unimaginable tragedy of losing Miriam to an extremely rare complication at the very height of their lives. Mendel reflects with searing honesty on grief, walking out of the hospital alone, wrestling with faith, and what it means to keep showing up for Hashem with real questions and no easy answers. He also shares how he's turning pain into purpose through Miriam's Library and Learning Center, a new educational hub in Baltimore dedicated to the children and values she lived for.    To honor Miriam's legacy and help bring this life-changing project to reality, you can make a meaningful difference here: https://www.charidy.com/Miriam/mm   This episode is for anyone carrying loss, living with visible or invisible challenges, or searching for a way to transform heartbreak into a life of meaning.   This episode was made possible thanks to our sponsors:   ► Colel Chabad Pushka App - The easiest way to give Tzedaka    https://pushka.cc/meaningful    _______________________________________ ► Banana Blast Rentals   Bringing exciting entertainment for all your occasions.   https://bananablasts.com https://wa.link/i4qlgh   ____________________________________ ► Lalechet     We're a team of kosher travel experts, here to carry you off to your dream destination swiftly, safely, and seamlessly in an experience you will forever cherish.    https://www.lalechet.com ___________________________________________   ►  Ketubah At Ketubah.com, every Kesubah is designed with care, blending timeless beauty with texts that are fully halachic, including RCA and Sephardic versions. Our team collaborates with rabbanim and mesadrei kiddushin to ensure each document is accurate and accepted without question. Choosing Ketubah.com means you arrive at your chuppah with peace of mind, knowing your Kesubah is both beautifully crafted and halachically sound. https://ketubah.com/meaningful-minutes/?utm_source=Podcast&utm_medium=Clickthrough&utm_campaign=meaningful-people-podcast ______________________________________   ► Rothenberg Law Firm   Personal Injury Law Firm For 50+ years!   Reach out Today for Free Case Evaluation   https://shorturl.at/JFKHH   ____________________________________   ► Town Appliance   Visit the website or message them on WhatsApp   https://www.townappliance.com https://bit.ly/Townappliance_whatsapp    ______________________________________   ► Dream Raffle Win a brand new and fully furnished $1,200,000 apartment in Yerushalayim!    Use Promo code MPP for $10 off and to receive double tickets!   https://thedreamraffle.com/  _____________________________________  

Noam Weissman and Mijal Bitton dive into the first national study of Sephardic and Mizrahi Jews in the United States — directed by Dr. Mijal Bitton at NYU in partnership with JIMENA (Jews Indigenous to the Middle East and North Africa). Mijal and Noam discuss a missing chapter in the American Jewish story. Through new research and personal reflection, they explore what Sephardic and Mizrahi experiences and communities reveal about Jewish identity, belonging and traditions. Here is a link to Mijal Bitton's study: Sephardic & Mizrahi Jews in the United States: Identities, Experiences, and Communities conducted at NYU . https://sephardicstudy.org/wp-content/uploads/2025/08/5.-Demographic-study_Understanding-Sephardic-and-Mizrahi-Identity.pdf Get in touch at our new email address: WonderingJews@unpacked.media and call us, 1-833-WON-Jews. Follow @unpackedmedia on Instagram and check out Unpacked on ⁠⁠⁠⁠⁠⁠⁠⁠⁠youtube⁠⁠⁠⁠⁠⁠⁠⁠⁠. ------------ This podcast was brought to you by Unpacked, an OpenDor Media brand. For other podcasts from Unpacked, check out: ⁠⁠⁠⁠⁠⁠⁠⁠⁠Jewish History Nerds⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠Unpacking Israeli History⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠Soulful Jewish Living⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠Stars of David with Elon Gold 

In this extraordinary episode, Nachi Gordon sits down with Glenn Cohen — former chief psychologist of the Mossad, helicopter pilot, and trauma expert — for one of the most riveting conversations ever featured on Meaningful People. From rescuing soldiers in Lebanon to counseling hostages freed after October 7th, Glenn has witnessed the darkest sides of humanity — and the boundless strength of the human spirit. He shares powerful firsthand accounts from meeting newly released hostages, insights into Mossad's secret world, and the psychology of resilience that enables ordinary people to do the impossible. With candor and compassion, Glenn reveals how people survive the unimaginable — not by avoiding pain, but by growing from it. He explains the concept of post-traumatic growth, the coping tools that saved lives in captivity, and why he believes every person is capable of far more than they think. This is not just a story about Israel, trauma, or espionage — it's a masterclass in faith, courage, and the strength embedded in the Jewish soul. You can find more information at: www.glenn-cohen.com     This episode was made possible thanks to our sponsors: ►Blooms Kosher   Bring you the best Kosher products worldwide.   https://bloomskosher.com   ______________________________________ ► Colel Chabad Pushka App - The easiest way to give Tzedaka    https://pushka.cc/meaningful    _______________________________________ ►Rothenberg Law Firm   Personal Injury Law Firm For 50+ years!   Reach out Today for Free Case Evaluation   https://shorturl.at/JFKHH   ____________________________________ ► Rentals of Distinction Looking for the perfect rental in Yerushalayim? Rentals of Distinctions is a company that cares and who you can trust.  www.Rentalsofdistinction.com  ____________________________________ ► Dream Raffle Win a brand new and fully furnished $1,200,000 apartment in Yerushalayim!    Use Promo code MPP for $10 off and to receive double tickets!   https://thedreamraffle.com/  _____________________________________ ► Lalechet     We're a team of kosher travel experts, here to carry you off to your dream destination swiftly, safely, and seamlessly in an experience you will forever cherish.    https://www.lalechet.com ___________________________________________ ► Town Appliance - Visit the website or message them on WhatsApp     https://www.townappliance.com     https://bit.ly/Townappliance_whatsapp    ______________________________________ ______________________________________ ►  Ketubah At Ketubah.com, every Kesubah is designed with care, blending timeless beauty with texts that are fully halachic, including RCA and Sephardic versions. Our team collaborates with rabbanim and mesadrei kiddushin to ensure each document is accurate and accepted without question. Choosing Ketubah.com means you arrive at your chuppah with peace of mind, knowing your Kesubah is both beautifully crafted and halachically sound. https://ketubah.com/meaningful-minutes/?utm_source=Podcast&utm_medium=Clickthrough&utm_campaign=meaningful-people-podcast ______________________________________

We're speaking with novelist and academic Elizabeth Graver about writing about her Sephardic family's history as fiction, even as she incorporated facts and archival finds. Graver also talks about maintaining a creative process, alongside her academic position, and about moving between fiction and non-fiction genres. Don't forget to rate and review our show and follow us on all social media platforms here: https://linktr.ee/writingitpodcast Contact us with questions, possible future topics/guests, or comments here: https://writingit.fireside.fm/contact

The Miracle After the Darkness – Michal Weinstein's Unbelievable Story When Michal Weinstein was just ten years old, her father — a respected diamond dealer and Israeli diplomat — vanished without a trace. For nearly two decades, her family lived in painful uncertainty, surrounded by rumors, fear, and unanswered questions. In this gripping episode, Michal opens up to Nachi Gordon about the shocking twists that followed: corruption at the highest levels, a decades-long mystery, and an unimaginable discovery that finally brought truth and closure 19 years later. From her childhood in Far Rockaway and the day her father disappeared, to the miraculous moment his body was found and the profound faith that carried her through it all — Michal's story is one of resilience, justice, and divine providence. This isn't just a true crime story — it's a testament to faith, family, and the power of never giving up hope. This episode was made possible thanks to our sponsors: ►Blooms Kosher   Bring you the best Kosher products worldwide.   https://bloomskosher.com   ______________________________________ ► Colel Chabad Pushka App - The easiest way to give Tzedaka    https://pushka.cc/meaningful    _______________________________________ ►Rothenberg Law Firm   Personal Injury Law Firm For 50+ years!   Reach out Today for Free Case Evaluation   https://shorturl.at/JFKHH   ____________________________________ ► Rentals of Distinction Looking for the perfect rental in Yerushalayim? Rentals of Distinctions is a company that cares and who you can trust.  www.Rentalsofdistinction.com  ____________________________________ ► Dream Raffle Win a brand new and fully furnished $1,200,000 apartment in Yerushalayim!    Use Promo code MPP for $10 off and to receive double tickets!   https://thedreamraffle.com/  _____________________________________ ► Lalechet     We're a team of kosher travel experts, here to carry you off to your dream destination swiftly, safely, and seamlessly in an experience you will forever cherish.    https://www.lalechet.com ___________________________________________ ► Town Appliance - Visit the website or message them on WhatsApp     https://www.townappliance.com     https://bit.ly/Townappliance_whatsapp    ______________________________________ ______________________________________ ►  Ketubah At Ketubah.com, every Kesubah is designed with care, blending timeless beauty with texts that are fully halachic, including RCA and Sephardic versions. Our team collaborates with rabbanim and mesadrei kiddushin to ensure each document is accurate and accepted without question. Choosing Ketubah.com means you arrive at your chuppah with peace of mind, knowing your Kesubah is both beautifully crafted and halachically sound. https://ketubah.com/meaningful-minutes/?utm_source=Podcast&utm_medium=Clickthrough&utm_campaign=meaningful-people-podcast ______________________________________ ►  Eishet Chayil Eishet Chayil — The Woman of Valor is a new book by Rabbi Yossi Marcus that brings King Solomon's classic poem to life through the stories of 24 remarkable Jewish women — from Sarah and Miriam to Esther and beyond. Drawing on millennia of Jewish scholarship, especially the teachings of the Lubavitcher Rebbe, the book celebrates women of faith, courage, and wisdom. Each verse is paired with contemporary artwork by Israeli artist Lia Baratz, making the book both educational and inspirational for readers of all ages. Dedicated to the women of Nahal Oz who were killed on October 7, 2023, it stands as a tribute to Jewish women of valor throughout history. Already in its second printing, Eishet Chayil is an ideal gift for Bat Mitzvahs, brides, wives, and mothers. Available at https://www.eishetchayil.com and https://store.kehotonline.com/mobile/ Use code MM20 for 20% off when checking out on Kehot.com.

In this Prayer Podcast episode, Rabbi Wolbe explores Kaddish's wisdom, recited after the Korbanot section in morning prayers and at all transition points. He outlines five types (Half (Chatzi), Full (Shaleim), Mourner's (Yasom), Rabbi's/Siyum and Burial), their purposes (e.g., sanctifying Hashem's name, elevating souls), and Aramaic origins (e.g., angel-proof, elevative). Talmudic stories (e.g., Rabbi Yossi and Elijah) illustrate Kaddish's mercy-evoking power, recited seven times daily (Psalms 119:164). It bridges spiritual worlds, counters evil, and requires a minyan (10 adults) as a davar shebekedusha, Holy Endeavor. Customs like standing vary (Ashkenaz vs. Sephardic), but unity is key. The episode previews Pesukei D'Zimra._____________This Podcast Series is Generously Underwritten by Dr. Leonard & June GoldbergDownload the Prayer Podcast Worksheets:https://drive.google.com/drive/folders/1iBVevW1ydyjSeyeO0iCcina7e8vix3Lt?usp=sharingThis episode (Ep. #40) of the Prayer Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Dr. Leonard & June Goldberg! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on October 28, 2025, in Houston, Texas.Released as Podcast on October 30, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Prayer, #Tefillah, #Siddur, #Kaddish, #Faith, #DivineProvidence, #GlorifyingGod, #Unity ★ Support this podcast ★

In this episode of the Prayer Podcast, Rabbi Aryeh Wolbe explores the profound wisdom behind Kaddish, a central prayer recited in the morning service after the korbanot (offerings) section. He outlines its five types, origins, and spiritual significance, emphasizing its role in sanctifying Hashem's name and bridging spiritual worlds. Recorded around October 2025 (post-Sukkot, aligned with Parshas Noach), the lecture connects Kaddish to daily prayers, mourning, and Torah study, highlighting its Aramaic composition and Talmudic stories.Five Types of Kaddish: Rabbi Wolbe details the variations using a handout (available via Google Drive link): (1) Chatzi Kaddish (half Kaddish)—a punctuation between prayer sections; (2) Full Kaddish (Kaddish Shalem)—post-Amidah, requesting peace; (3) Mourner's Kaddish—elevates the deceased by proclaiming Hashem's oneness; (4) Rabbi's Kaddish (Kaddish de Rabbanan)—after rabbinic study, blessing scholars (includes Siyum Kaddish for completing a tractate); (5) Burial Kaddish—graveside, unique in mentioning resurrection. Kaddish means “holy” or “sanctified,” declaring belief in Hashem's oneness and providence (Ezekiel 38:23: “V'hitgadilti v'hitkadishti”), making Hashem known globally (0:21–4:06).Purpose and Transition Role: Kaddish sanctifies Hashem's name publicly, not just for the deceased but as a moment of truth prompting reflection on life's fleeting nature. It bridges the four spiritual worlds in prayer (e.g., after offerings, before Pesukei D'Zimra), and between life and death in mourning. Recited seven times daily (three morning—Shacharis, two afternoon—Mincha, two evening—Ma'ariv, per Psalms 119:164), it evokes divine mercy and counters evil forces (klipot, per Zohar) (4:06–6:15, 20:05–21:56).Aramaic Language: Three reasons: (1) Angels don't understand Aramaic, allowing uninterrupted elevation and removal of spiritual barriers; (2) Post-First Temple sages composed it in Aramaic for accessibility during exile as it was the common language; (3) Zohar teaches reciting in a secular language elevates it, as all languages (post-Babel, Genesis 11) should glorify Hashem, countering division (7:40–14:49).Talmudic Story (Berachos 3a): Rabbi Yossi enters Jerusalem's ruins to pray; Elijah teaches: avoid ruins for danger, pray on roads, use short prayers while traveling. Elijah reveals a heavenly voice lamenting the Temple's destruction, renewed thrice daily, but softened when Jews recite Amen Yehei Shemei Rabba in Kaddish, evoking Hashem's sorrow for exiling His children. This highlights Kaddish's power to evoke divine mercy and elevate prayers (7:40–13:24).Spiritual Power: The phrase Yehei Shemei Rabba is to be recited with all our strength (28 letters, koach—strength) as it forgives sins, including idolatry, when said with full intent (e.g., screaming or focused concentration). During the Ten Days of Repentance, an extra word adjusts to maintain 28 letters (mi kol). Kaddish is a davar shebekedusha (holy matter), requiring a minyan (10 adults, per Abraham's Sodom negotiation (Genesis 18), as Hashem dwells with 10. Instituted by the Men of the Great Assembly post-Temple, it sources Ezekiel (38:23) for restoring Hashem's name. It's recited at Siyum or Torah study to sanctify Hashem publicly, not just personally (13:24–23:48).Customs and Variations: Stand during Kaddish in Ashkenaz (honoring sanctification); sit in Sephardic. Follow the congregation to avoid standing out. Rabbi Wolbe previews Pesukei D'Zimra and notes Kaddish's shofar-like power to break barriers before Rosh Hashanah (post-October 8, 2025) (28:01–29:15)._____________This Podcast Series is Generously Underwritten by Dr. Leonard & June GoldbergDownload the Prayer Podcast Worksheets:https://drive.google.com/drive/folders/1iBVevW1ydyjSeyeO0iCcina7e8vix3Lt?usp=sharingThis episode (Ep. #40) of the Prayer Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Dr. Leonard & June Goldberg! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on October 28, 2025, in Houston, Texas.Released as Podcast on October 30, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Prayer, #Tefillah, #Siddur, #Kaddish, #Faith, #DivineProvidence, #GlorifyingGod, #Unity ★ Support this podcast ★

The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes that the section of Hodu should be recited in the morning immediately following the Korbanot section, which discusses the sacrifices offered each day in the Bet Ha'mikdash. King David established the reading of Hodu during the offering of the daily Tamid sacrifice, and so, in commemoration, we should recite Hodu immediately after we speak of this sacrifice. Furthermore, the Ben Ish Hai writes, the declaration of "Hashem Melech, Hashem Malach, Hashem Yimloch Le'olam Va'ed" should be made soon after the recitation of Hodu. Therefore, if somebody recited the sections of Korbanot and Hodu at home, and then comes to the synagogue, he should repeat Hodu so he can juxtapose this recitation to the pronouncement of "Hashem Melech…" Our custom is to recite Hodu before Baruch She'amar, but the custom among many Ashkenazim is to recite Baruch She'amar first, before Hodu. This sequence is indeed found in a number of ancient Ashkenazic texts of the Siddur. The Maharam Shick (Hungary, 1807-1879) went so far as to say that one who recites Hodu before Baruch She'amar does not fulfill the obligation of Pesukeh De'zimra. He explained that the verses of Hodu express praise for Hashem, which is the function of Pesukeh De'zimra, and so they must be included within the framework of Pesukeh De'zimra, which begins with Baruch She'amar. Later Rabbis disputed this strict position, noting that the Arizal taught that Hodu should be recited before Baruch She'amar. Moreover, even the Ashkenazim recite the chapter of "Aromimcha Hashem Ki Dilitani" before Baruch She'amar, even though that chapter, like Hodu, expresses praise to Hashem. And, several Rishonim wrote explicitly that one should proceed directly from Baruch She'amar to the series of "Haleluya" chapters of Tehillim, such that Hodu must be recited beforehand. Of course, every community should follow the custom that they've received from their forebears. The Arizal taught that every community has its own "gate" through which its prayers ascend to the heavens, and so each community should strictly adhere to its customs. Significantly, however, Hacham Ovadia Yosef cites the Hida (Rav Haim Yosef David Azulai, 1724-1806) as stating that prayers that follow the Sephardic custom ascend through all the "gates," and thus an Ashkenazi who wishes to adopt the Sephardic prayer customs may do so. This is evidenced by none other than the Arizal himself, who was an Ashkenazi but decided to adopt the customs of prayer followed by the Sepharadim. Similarly, Rav Natan Adler (Germany, 1741-1800) brought a Rabbi from Turkey to teach him the Sephardic tradition of prayer because he wanted to adopt those customs. Therefore, Hacham Ovadia writes, an Ashkenazi may switch to the Sephardic prayer customs, but a Sephardi may not adopt the Ashkenazic prayer customs. Accordingly, Hacham Ovadia ruled that if a Sephardi prays in an Ashkenazic Minyan, he should not serve as Hazan, as this would require him to recite Baruch She'amar before Hodu. Hacham Ben Sion Abba Shaul (Jerusalem, 1924-1998) maintained that a Sephardi may lead the services according to Ashkenazic custom, but Hacham Ovadia disagreed, and stated that a Sephardi must adhere to the Sephardic custom of reciting Baruch She'amar only after Hodu. If a Sepharadi mistakenly recited Baruch She'amar without first reciting Hodu, and he realized his mistake after completing Baruch She'amar, then he should recite Hodu at that point. This was the ruling of Hacham Ben Sion, and Hacham Ovadia would presumably agree that after the fact, if a person already recited Baruch She'amar, then he can and should still recite Hodu. Summary: Sephardic practice is to recite Hodu before Baruch She'amar, whereas many Ashkenazim have the custom to recite Hodu only after Baruch She'amar. A Sepharadi praying in an Ashkenazic Minyan must adhere to Sephardic practice, and so he should not serve as Hazan, as this would compel him to reverse the order in accordance with Ashkenazic practice. However, if a Sepharadi mistakenly recited Baruch She'amar first, he recites Hodu afterward.

In this Meaningful People episode, financial advisor Moshe Alpert and community advocate Shmuly Hartstein unpack why many frum “middle‑class” families earning $200–300K still feel underwater—tuition that rivals a salary, yom tov and camp costs, seminary and simcha expectations, and the quiet creep of credit‑card debt. They debate income‑based tuition and communal funding versus personal responsibility, and share practical moves: make a real plan, build a budget, ask for a raise or start a side hustle, prioritize local schools in tzedakah, consider lower‑cost simchas or out‑of‑town living, and protect your family with insurance and a will. A candid, solutions‑oriented conversation about money, values, and making frum life sustainable. Moshe Alpert is a Financial Advisor at Ceremian Financial and author of the book ‘Frum Financial Planning: The Easy-to-Read Money Guide for the Orthodox Jewish Community'. https://a.co/d/hsRZrEe and Ceremian.com    Shmuel Hartstein is the founder of Bsefer Chayim, an organization that promotes signing up for Life Insurance in our community. https://www.bseferchayim.org/  This episode was made possible thanks to our sponsors: ►Blooms Kosher   Bring you the best Kosher products worldwide.   https://bloomskosher.com   ______________________________________ ► Colel Chabad Pushka App - The easiest way to give Tzedaka    https://pushka.cc/meaningful    _______________________________________ ► Dream Raffle Win a brand new and fully furnished $1,200,000 apartment in Yerushalayim!    Use Promo code MPP for $10 off and to receive double tickets!   https://thedreamraffle.com/  _____________________________________ ► Lalechet     We're a team of kosher travel experts, here to carry you off to your dream destination swiftly, safely, and seamlessly in an experience you will forever cherish.    https://www.lalechet.com ___________________________________________ ► Town Appliance - Visit the website or message them on WhatsApp     https://www.townappliance.com     https://bit.ly/Townappliance_whatsapp    ______________________________________ ► Touro   Lander College for Men/Beis Medrash L'Talmud offers a unique blend of rigorous Torah study and strong academics, providing students with both spiritual growth and professional preparation. With devoted rebbeim, supportive faculty, and access to Touro's graduate and professional programs, students can pursue over 20 majors and pre-professional tracks — including medicine, law, business, and technology — while maintaining their Jewish values. Highlights include the Medical Honors Pathway with New York Medical College, personalized support services, and an exceptional record of graduate school acceptances. Prospective students are invited to attend the Open House on November 9 to learn more. Visit http://www.lcm.touro.edu/openhouse    ______________________________________ ►  Ketubah - Free Shipping with Code MPP25! At Ketubah.com, every Kesubah is designed with care, blending timeless beauty with texts that are fully halachic, including RCA and Sephardic versions. Our team collaborates with rabbanim and mesadrei kiddushin to ensure each document is accurate and accepted without question. Choosing Ketubah.com means you arrive at your chuppah with peace of mind, knowing your Kesubah is both beautifully crafted and halachically sound. Use code MPP25 for free shipping! https://ketubah.com/meaningful-minutes/?utm_source=Podcast&utm_medium=Clickthrough&utm_campaign=meaningful-people-podcast ______________________________________ ►  Eishet Chayil Eishet Chayil — The Woman of Valor is a new book by Rabbi Yossi Marcus that brings King Solomon's classic poem to life through the stories of 24 remarkable Jewish women — from Sarah and Miriam to Esther and beyond. Drawing on millennia of Jewish scholarship, especially the teachings of the Lubavitcher Rebbe, the book celebrates women of faith, courage, and wisdom. Each verse is paired with contemporary artwork by Israeli artist Lia Baratz, making the book both educational and inspirational for readers of all ages. Dedicated to the women of Nahal Oz who were killed on October 7, 2023, it stands as a tribute to Jewish women of valor throughout history. Already in its second printing, Eishet Chayil is an ideal gift for Bat Mitzvahs, brides, wives, and mothers. Available at https://www.eishetchayil.com and https://store.kehotonline.com/mobile/ Use code MM20 for 20% off when checking out on Kehot.com.

Each morning, after the recitation of Hodu, we recite the 30 th chapter of Tehillim, which begins "Mizmor Shir Hanukat Ha'bayit Le'David." Sephardic practice is to omit this introductory verse, and to begin with the next verse – "Aromimcha Hashem Ki Dilitani…" The Arizal (Rav Yishak Luria, Safed, 1534-1572) taught about the importance of reciting this chapter each morning as part of the prayer service, though it is found already in earlier Siddurim, from the late 15 th century. After this recitation, we arrive at a particularly important point of the morning service – the declaration of "Hashem Melech, Hashem Malach, Hashem Yimloch Le'olam Va'ed" ("Hashem is King, Hashem has reigned, Hashem will reign for all eternity"). This declaration appears nowhere in Tanach, but is a composite of phrases from three different verses. The phrase "Hashem Melech" is taken from a verse in Tehillim (10:16) – "Hashem Melech Olam Va'ed, Abedu Goyim Me'arso." The source of the phrase "Hashem Malach" is a later chapter in Tehillim (97), which begins, "Hashem Malach, Ge'ut Labesh." Finally, "Hashem Yimloch Le'olam Va'ed" appears at the conclusion of Az Yashir, the song of praise which Beneh Yisrael sang after the miracle of the splitting of the sea (Shemot 15:18). The Shiboleh Ha'leket (Rav Sidkiya Ben Abraham Ha'rofeh, Rome, 13 th century) cites Rabbenu Binyamin as explaining the custom to make this pronouncement in the morning based on the Midrash's description of the angels' daily praise of G-d. Each morning, the Midrash states, one angel stands in the center of the heavens and declares, "Hashem Melech…" whereupon all the other angels repeat this pronouncement. In commemoration, here in our world, too, the Hazzan makes this declaration in the synagogue, followed by the rest of the congregation. We stand for this recitation because the angels are always in a standing position. Some communities had the practice of proclaiming "Hashem Melech" only on Shabbat, but already the Bet Yosef (Maran Rav Yosef Karo, author of the Shulhan Aruch) observes the custom in his time to recite "Hashem Melech" each morning. This is, indeed, the common custom today. The proclamation of "Hashem Melech" is followed by the recitation of the 67 th chapter of Tehillim – "La'menase'ah Bi'nginot Mizmor Shir." This is an especially significant chapter of Tehillim, and the Arizal taught that this recitation has the power to protect a person throughout the day and bring great prosperity. It is customary to write this chapter of Tehillim in the shape of a Menorah and to hang it in the synagogue. The Rokeah (Rav Eliezer of Worms, Germany, c. 1176-1238) taught that a synagogue which has this chapter on the Aron is guaranteed protection.

I'm on Tuesdays with Lurmann at 6pm Pacific.  https://FTJMedia.comGet Dr Monzo's Whole Food Supplements for your 90 Essential Revitalizing Nutrients here:https://SemperFryLLC.comClick His Picture on the Right for the AZURE WELL products and use code BB5 for your discount.Pods & Exclusives AD-FREE!https://patreon.com/c/DisguisetheLimitsDon't be a schmoe, Support the Show!https://GiveSendGo.com/BaalBustersConsistent shows, Consistent effort.Want Dan's book or his Award winning hot sauces and spicy honey? Go here:https://SemperFryLLC.comJoin Dr. Glidden's Membership site:https://leavebigpharmabehind.com/?via=pgndhealthCode: baalbusters for 25% OffBooks and Documentaries You Should Own:https://www.bannedbyamazon.com/Use Code: BBDan for 10% OffBecome a supporter of this podcast: https://www.spreaker.com/podcast/ba-al-busters-broadcast--5100262/support.

In this heartfelt and eye-opening conversation, veteran shadchan Adina Reich traces the evolution of the shidduch system — from handwritten index cards to WhatsApp chats — and reflects on the hopes, heartbreak, and faith that define it. She opens up about the challenges singles and parents face, the emotional toll on shadchanim, and her groundbreaking new initiative, The Shidduch Lounge, designed to bring back organic, Torah-centered connections. With humor, honesty, and compassion, Adina offers both an insider's view of the shidduch world and a vision for how it can heal. This episode was made possible thanks to our sponsors: ►Blooms Kosher   Bring you the best Kosher products worldwide.   https://bloomskosher.com   ______________________________________ ► Colel Chabad Pushka App - The easiest way to give Tzedaka    https://pushka.cc/meaningful    _______________________________________ ► Dream Raffle Win a brand new and fully furnished $1,200,000 apartment in Yerushalayim!    Use Promo code MPP for $10 off and to receive double tickets!   https://thedreamraffle.com/  _____________________________________ ► Lalechet     We're a team of kosher travel experts, here to carry you off to your dream destination swiftly, safely, and seamlessly in an experience you will forever cherish.    https://www.lalechet.com ___________________________________________ ► Town Appliance - Visit the website or message them on WhatsApp     https://www.townappliance.com     https://bit.ly/Townappliance_whatsapp    ______________________________________ ► Touro   Lander College for Men/Beis Medrash L'Talmud offers a unique blend of rigorous Torah study and strong academics, providing students with both spiritual growth and professional preparation. With devoted rebbeim, supportive faculty, and access to Touro's graduate and professional programs, students can pursue over 20 majors and pre-professional tracks — including medicine, law, business, and technology — while maintaining their Jewish values. Highlights include the Medical Honors Pathway with New York Medical College, personalized support services, and an exceptional record of graduate school acceptances. Prospective students are invited to attend the Open House on November 9 to learn more. Visit http://www.lcm.touro.edu/openhouse    ______________________________________ ►  Ketubah At Ketubah.com, every Kesubah is designed with care, blending timeless beauty with texts that are fully halachic, including RCA and Sephardic versions. Our team collaborates with rabbanim and mesadrei kiddushin to ensure each document is accurate and accepted without question. Choosing Ketubah.com means you arrive at your chuppah with peace of mind, knowing your Kesubah is both beautifully crafted and halachically sound. https://ketubah.com/meaningful-minutes/?utm_source=Podcast&utm_medium=Clickthrough&utm_campaign=meaningful-people-podcast ______________________________________ ►  Eishet Chayil Eishet Chayil — The Woman of Valor is a new book by Rabbi Yossi Marcus that brings King Solomon's classic poem to life through the stories of 24 remarkable Jewish women — from Sarah and Miriam to Esther and beyond. Drawing on millennia of Jewish scholarship, especially the teachings of the Lubavitcher Rebbe, the book celebrates women of faith, courage, and wisdom. Each verse is paired with contemporary artwork by Israeli artist Lia Baratz, making the book both educational and inspirational for readers of all ages. Dedicated to the women of Nahal Oz who were killed on October 7, 2023, it stands as a tribute to Jewish women of valor throughout history. Already in its second printing, Eishet Chayil is an ideal gift for Bat Mitzvahs, brides, wives, and mothers. Available at https://www.eishetchayil.com and https://store.kehotonline.com/mobile/ Use code MM20 for 20% off when checking out on Kehot.com.  

According to Sephardic custom, one who remained awake throughout the night must recite Birkot Ha'Torah after the point of Alot Ha'shahar (daybreak), and should not learn Torah once this point arrives before reciting the blessings. (Different customs exist among Ashkenazim regarding the recitation of Birkot Ha'shahar in the morning after remaining awake throughout the night, as some do not recite the blessings, whereas others do. The Mishna Berura advises one to try to listen to the recitation of Birkot Ha'Torah by somebody who had slept during the night. Sepharadim, however, recite the blessings in this case.) The Shulhan Aruch maintained that the point of Alot Ha'shahar is 72 halachic minutes before sunrise. The Vilna Gaon (1720-1797), however, disagreed, and held that this occurs already 90 halachic minutes before sunrise. Due to this difference of opinion, Hacham Ben Sion Abba Shaul (Jerusalem, 1924-1998) ruled that if somebody learns throughout the night – as is customary on the night of Shabuot, for example – he must stop learning 90 halachic minutes before sunrise, and refrain from learning until the point of Alot Ha'shahar according to the Shulhan Aruch's opinion. He should then recite Birkot Ha'Torah and resume his learning. Since learning Torah is not allowed before reciting Birkot Ha'Torah once Alot Ha'shahar arrives, and one should not recite Birkot Ha'Torah before Alot Ha'shahar, one should desist from learning during the period when it is uncertain whether the point of Alot Ha'shahar had arrived. One cannot yet recite Birkot Ha'Torah, out of concern for the position of the Shulhan Aruch, but one cannot yet learn Torah, due to the ruling of the Vilna Gaon. Hacham Ovadia Yosef, however, disagrees, and maintains that a person who remains awake throughout the night may follow the view of the Shulhan Aruch and continue learning Torah until 72 minutes before Alot Ha'shahar. He should then recite Birkot Ha'Torah and resume his learning. Moreover, Hacham Ovadia ruled that if one does not know when Alot Ha'shahar occurs, he may continue learning until he knows for certain that Alot Ha'shahar has arrived, and then recite Birkot Ha'Torah at that point. Hacham Ovadia added that one specifically should not find somebody who had slept during the night and listen to his recitation of Birkot Ha'Torah, because it is preferable to perform a Misva oneself than to discharge one's obligation by listening to another person's recitation ("Misva Bo Yoter Mi'bi'shluho"). Summary: According to Sephardic practice, one who remained awake throughout the night must recite Birkot Ha'Torah at the point of Alot Ha'shahar (daybreak), and he may not learn Torah from that point until he recites Birkot Ha'Torah. We follow the view of the Shulhan Aruch, that Alot Ha'shahar occurs 72 halachic minutes before sunrise. One who does not know when Alot Ha'shahar may continue learning until he knows for certain that Alot Ha'shahar has arrived and then recite Birkot Ha'Torah at that point.

In this bonus episode of the Everyday Judaism Podcast, Rabbi Aryeh Wolbe covers the 17 sections of Siman 131 from the Kitzur Shulchan Aruch, detailing the laws and customs of Erev Yom Kippur, a day blending penitential preparation and festive joy in anticipation of Hashem's mercy on the Day of Atonement. Key practices include:Kaparos: A customary atonement ritual performed early in the morning, using a rooster for males, a hen for females, or money (preferred by Rabbi Wolbe for donation to Houston Tomchei Shabbos: https://tomchei-shabbat.com) to symbolize atonement, with white chickens preferred but not mandatory to avoid superstition. The ritual involves circling the item around the head while reciting prayers, emphasizing repentance over the act itself, with intestines offered to birds to invoke divine mercy.Festive Meals: A mitzvah to eat heartily, especially fish in the first meal and easily digestible foods like poultry in the second, avoiding spicy or warming foods, to equate eating on the 9th of Tishrei to fasting on the 10th.Seeking Forgiveness: Yom Kippur atones only for sins against Hashem, not interpersonal wrongs, requiring direct appeasement or mediation for forgiveness, with a call to forgive sincerely, as withholding forgiveness is un-Jewish. Rabbi Wolbe shares a story of Rabbi Mordechai Schwab's sensitivity in protecting his father from embarrassment, exemplifying righteous compassion.Mikvah Immersion: Men customarily immerse in a mikvah after midday for spiritual purity and repentance, with no barriers like jewelry allowed; women typically do not unless specific conditions apply.Candles and Clothing: Lighting candles for the home and synagogue, wearing Shabbos garments for Mincha, and donning a kittel (white robe) to evoke humility, with women wearing white but avoiding jewelry.Vidui and Blessings: Reciting the confession prayer after Mincha's silent Amidah, striking the chest for each sin, and parents blessing children with a special prayer for righteousness and a good life, found in the Machzor.Other Customs: Omitting certain prayers (e.g., Mizmor L'Todah, Avinu Malkeinu), receiving symbolic lashes in some Sephardic communities, and preparing the home with white tablecloths to honor Yom Kippur as a festival. Rabbi Wolbe emphasizes starting Yom Kippur early, avoiding preparations for after the fast, and concludes with a story of Rabbi Moshe Feinstein's brother-in-law, illustrating how sponsoring a mikvah fulfills teshuvah's three steps (regret, acceptance, action), reinforcing the theme of actionable repentance.Rabbi Wolbe concludes with a blessing for complete atonement, a sweet and healthy new year, and acceptance of sincere repentance.To donate to Houston's Tomchei Shabbos: https://tomchei-shabbat.com_____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode (Ep. #60) of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on September 28, 2025, in Houston, Texas.Released as Podcast on September 29, 2025_____________Connect with Us:Subscribe to the Everyday Judaism Podcast on Apple Podcasts (https://podcasts.apple.com/us/podcast/everyday-judaism-rabbi-aryeh-wolbe/id1600622789) or Spotify (https://open.spotify.com/show/3AXCNcyKSVsaOLsLQsCN1C) to stay inspired! Share your questions at askaway@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Subscribe and Listen to other podcasts by Rabbi Aryeh Wolbe: Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#Torah, #Halacha, #Jewish, #YomKippur, #Purification, #Repentance, #Kaparos, #Atonement, #DivineMercy, #Rituals, #Mikvah, #Kindness, #Humility, #Teshuva, #CandleLighting, #Shabbos, #Fasting, #Kittel, #Sanctity, #Renewal ★ Support this podcast ★

In this bonus episode of the Everyday Judaism Podcast, Rabbi Aryeh Wolbe covers the 17 sections of Siman 131 from the Kitzur Shulchan Aruch, detailing the laws and customs of Erev Yom Kippur, a day blending penitential preparation and festive joy in anticipation of Hashem's mercy on the Day of Atonement. Key practices include:Kaparos: A customary atonement ritual performed early in the morning, using a rooster for males, a hen for females, or money (preferred by Rabbi Wolbe for donation to Houston Tomchei Shabbos: https://tomchei-shabbat.com) to symbolize atonement, with white chickens preferred but not mandatory to avoid superstition. The ritual involves circling the item around the head while reciting prayers, emphasizing repentance over the act itself, with intestines offered to birds to invoke divine mercy.Festive Meals: A mitzvah to eat heartily, especially fish in the first meal and easily digestible foods like poultry in the second, avoiding spicy or warming foods, to equate eating on the 9th of Tishrei to fasting on the 10th.Seeking Forgiveness: Yom Kippur atones only for sins against Hashem, not interpersonal wrongs, requiring direct appeasement or mediation for forgiveness, with a call to forgive sincerely, as withholding forgiveness is un-Jewish. Rabbi Wolbe shares a story of Rabbi Mordechai Schwab's sensitivity in protecting his father from embarrassment, exemplifying righteous compassion.Mikvah Immersion: Men customarily immerse in a mikvah after midday for spiritual purity and repentance, with no barriers like jewelry allowed; women typically do not unless specific conditions apply.Candles and Clothing: Lighting candles for the home and synagogue, wearing Shabbos garments for Mincha, and donning a kittel (white robe) to evoke humility, with women wearing white but avoiding jewelry.Vidui and Blessings: Reciting the confession prayer after Mincha's silent Amidah, striking the chest for each sin, and parents blessing children with a special prayer for righteousness and a good life, found in the Machzor.Other Customs: Omitting certain prayers (e.g., Mizmor L'Todah, Avinu Malkeinu), receiving symbolic lashes in some Sephardic communities, and preparing the home with white tablecloths to honor Yom Kippur as a festival. Rabbi Wolbe emphasizes starting Yom Kippur early, avoiding preparations for after the fast, and concludes with a story of Rabbi Moshe Feinstein's brother-in-law, illustrating how sponsoring a mikvah fulfills teshuvah's three steps (regret, acceptance, action), reinforcing the theme of actionable repentance.Rabbi Wolbe concludes with a blessing for complete atonement, a sweet and healthy new year, and acceptance of sincere repentance.To donate to Houston's Tomchei Shabbos: https://tomchei-shabbat.com_____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode (Ep. #60) of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on September 28, 2025, in Houston, Texas.Released as Podcast on September 29, 2025_____________Connect with Us:Subscribe to the Everyday Judaism Podcast on Apple Podcasts (https://podcasts.apple.com/us/podcast/everyday-judaism-rabbi-aryeh-wolbe/id1600622789) or Spotify (https://open.spotify.com/show/3AXCNcyKSVsaOLsLQsCN1C) to stay inspired! Share your questions at askaway@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Subscribe and Listen to other podcasts by Rabbi Aryeh Wolbe: Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#Torah, #Halacha, #Jewish, #YomKippur, #Purification, #Repentance, #Kaparos, #Atonement, #DivineMercy, #Rituals, #Mikvah, #Kindness, #Humility, #Teshuva, #CandleLighting, #Shabbos, #Fasting, #Kittel, #Sanctity, #Renewal ★ Support this podcast ★

Josh Foer and Rabbi Charlie Schwartz set out to create a new kind of Jewish space, one that would be welcoming, thought-provoking, delicious, and even cool. The result is Lehrhaus — a Jewish tavern and house of learning. This week Dan visits Lehrhaus in Somerville, Massachusetts, where he takes a tour of their “magical Jewish objects,” checks out the room where they host events on everything from religious texts to the secret Jewish history of punk music, and, of course, digs into their food and drink. The menu — fashioned after a page of Talmud — tells a story of the global Jewish experience, from fish and chips (perhaps a Sephardic contribution to British cuisine) to a cocktail based on the Jewish neighborhood in Kolkata.The Sporkful production team includes Dan Pashman, Emma Morgenstern, Andres O'Hara, Kameel Stanley, and Jared O'Connell. Publishing by Shantel Holder. Special thanks to Codi Fischer.Right now, Sporkful listeners can get three months free of the SiriusXM app by going to siriusxm.com/sporkful. Get all your favorite podcasts, more than 200 ad-free music channels curated by genre and era, and live sports coverage with the SiriusXM app. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

We're thrilled to bring this experience closer to you by presenting a prayer read-along in Ashkenazic, Sephardic and Chassidic dialects, enhancing our personal connection to these sacred words. Ashkenazic read-along by Rabbi Aryeh Wolbe of TORCHSephardic read-along by Rabbi Danny Masri of Congregation Beth Rambam in Houston, TexasChassidic read-along by R' Shloime Zionce of Chassidic Embassy in Houston, TexasThis Podcast Series is Generously Underwritten by Dr. Leonard & June GoldbergThis episode (Ep. #37) of the Prayer Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Dr. Leonard & June Goldberg! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on September 9, 2025, in Houston, Texas.Released as Podcast on September 10, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Prayer, #Tefillah, #Siddur, #Offerings, #MysticalPrayer, #AnaBekoach, Manifesting, #DivineBlessing, #Shefa, #Shema ★ Support this podcast ★

We're thrilled to bring this experience closer to you by presenting a prayer read-along in Ashkenazic, Sephardic and Chassidic dialects, enhancing our personal connection to these sacred words. Ashkenazic read-along by Rabbi Aryeh Wolbe of TORCHSephardic read-along by Rabbi Danny Masri of Congregation Beth Rambam in Houston, TexasChassidic read-along by R' Shloime Zionce of Chassidic Embassy in Houston, TexasThis Podcast Series is Generously Underwritten by Dr. Leonard & June GoldbergThis episode (Ep. #37) of the Prayer Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Dr. Leonard & June Goldberg! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on September 9, 2025, in Houston, Texas.Released as Podcast on September 10, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Prayer, #Tefillah, #Siddur, #Offerings, #MysticalPrayer, #AnaBekoach, Manifesting, #DivineBlessing, #Shefa, #Shema ★ Support this podcast ★

The story of Judaism is the story of change. Throughout Jewish history, revolutionary events and subversive ideas have burst forth, repeatedly transforming Jewish experience. Re-forming Judaism: Moments of Disruption in Jewish Thought (Central Conference of American Rabbis, 2023), edited by Rabbi Stanley M. Davids (z'l) and Dr. Leah Hochman seeks to explore these ideas---and the individuals behind them---by delving into historical disruptions that led to lasting change in Jewish thought. The book includes distinguished array of scholars who take us on a journey from the disruptive prophets of ancient times, through rational, mystical, and extremist medievalists, to the impact of Haskalah and early Reform thought in modernity. It also explore contemporary innovations such as changes in liturgy and music, feminism, and post-Holocaust theology are included, as are insights into Sephardic and North African experiences. By showing how Judaism forms---then re-forms, and re-forms again---the contributors demonstrate that tensions between continuity and change have always been part of Jewish life, helping us to both understand the past and contemplate the future. Today, we are in conversation with Dr. Hochman Associate professor of Jewish thought at Hebrew Union College–Jewish Institute of Religion (HUC-JIR) in Los Angeles. Our host, Rabbi Marc Katz is the Senior Rabbi at Temple Ner Tamid in Bloomfield, NJ. He is the author of Yochanan's Gamble: Judaism's Pragmatic Approach to Life. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

The story of Judaism is the story of change. Throughout Jewish history, revolutionary events and subversive ideas have burst forth, repeatedly transforming Jewish experience. Re-forming Judaism: Moments of Disruption in Jewish Thought (Central Conference of American Rabbis, 2023), edited by Rabbi Stanley M. Davids (z'l) and Dr. Leah Hochman seeks to explore these ideas---and the individuals behind them---by delving into historical disruptions that led to lasting change in Jewish thought. The book includes distinguished array of scholars who take us on a journey from the disruptive prophets of ancient times, through rational, mystical, and extremist medievalists, to the impact of Haskalah and early Reform thought in modernity. It also explore contemporary innovations such as changes in liturgy and music, feminism, and post-Holocaust theology are included, as are insights into Sephardic and North African experiences. By showing how Judaism forms---then re-forms, and re-forms again---the contributors demonstrate that tensions between continuity and change have always been part of Jewish life, helping us to both understand the past and contemplate the future. Today, we are in conversation with Dr. Hochman Associate professor of Jewish thought at Hebrew Union College–Jewish Institute of Religion (HUC-JIR) in Los Angeles. Our host, Rabbi Marc Katz is the Senior Rabbi at Temple Ner Tamid in Bloomfield, NJ. He is the author of Yochanan's Gamble: Judaism's Pragmatic Approach to Life. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

The story of Judaism is the story of change. Throughout Jewish history, revolutionary events and subversive ideas have burst forth, repeatedly transforming Jewish experience. Re-forming Judaism: Moments of Disruption in Jewish Thought (Central Conference of American Rabbis, 2023), edited by Rabbi Stanley M. Davids (z'l) and Dr. Leah Hochman seeks to explore these ideas---and the individuals behind them---by delving into historical disruptions that led to lasting change in Jewish thought. The book includes distinguished array of scholars who take us on a journey from the disruptive prophets of ancient times, through rational, mystical, and extremist medievalists, to the impact of Haskalah and early Reform thought in modernity. It also explore contemporary innovations such as changes in liturgy and music, feminism, and post-Holocaust theology are included, as are insights into Sephardic and North African experiences. By showing how Judaism forms---then re-forms, and re-forms again---the contributors demonstrate that tensions between continuity and change have always been part of Jewish life, helping us to both understand the past and contemplate the future. Today, we are in conversation with Dr. Hochman Associate professor of Jewish thought at Hebrew Union College–Jewish Institute of Religion (HUC-JIR) in Los Angeles. Our host, Rabbi Marc Katz is the Senior Rabbi at Temple Ner Tamid in Bloomfield, NJ. He is the author of Yochanan's Gamble: Judaism's Pragmatic Approach to Life. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

The story of Judaism is the story of change. Throughout Jewish history, revolutionary events and subversive ideas have burst forth, repeatedly transforming Jewish experience. Re-forming Judaism: Moments of Disruption in Jewish Thought (Central Conference of American Rabbis, 2023), edited by Rabbi Stanley M. Davids (z'l) and Dr. Leah Hochman seeks to explore these ideas---and the individuals behind them---by delving into historical disruptions that led to lasting change in Jewish thought. The book includes distinguished array of scholars who take us on a journey from the disruptive prophets of ancient times, through rational, mystical, and extremist medievalists, to the impact of Haskalah and early Reform thought in modernity. It also explore contemporary innovations such as changes in liturgy and music, feminism, and post-Holocaust theology are included, as are insights into Sephardic and North African experiences. By showing how Judaism forms---then re-forms, and re-forms again---the contributors demonstrate that tensions between continuity and change have always been part of Jewish life, helping us to both understand the past and contemplate the future. Today, we are in conversation with Dr. Hochman Associate professor of Jewish thought at Hebrew Union College–Jewish Institute of Religion (HUC-JIR) in Los Angeles. Our host, Rabbi Marc Katz is the Senior Rabbi at Temple Ner Tamid in Bloomfield, NJ. He is the author of Yochanan's Gamble: Judaism's Pragmatic Approach to Life. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

IntroductionWhile The Jewish Drinking Show has often explored wine and wine-drinking in practice, the 180th episode of the show explores wine poetry in Medieval Spain, featuring first time guest of the show, Professor Ronnie Perelis.Biography of GuestProfessor Perelis is the Chief Rabbi Dr. Isaac Abraham and Jelena (Rachel) Alcalay Associate Professor of Sephardic Studies at Yeshiva University and the Director of the Rabbi Arthur Schneier Program for International Affairs. Perelis has taught the history of the Jews of Spain and their diasporas in academic and popular settings throughout the world. His research investigates connections between Iberian and Jewish culture during the medieval and early modern periods. His essays on Sephardic history analyze the dynamics of religious transformation within the context of the crypto-Jewish experience. His book, Narratives from the Sephardic Atlantic: Blood and Faith (Indiana University Press) explores family and identity in the Sephardic Atlantic world. Support the showThank you for listening!If you have any questions, suggestions, or more, feel free to reach out at Drew@JewishDrinking.coml'chaim!

Chacham Yosef Chayim of Baghdad was the greatest rabbi and sage of the Iraqi Jewish community and perhaps the entire Sephardic world in the 19th century. Chacham Yosef Chayim's became known by the name of one of the countless books he authored Ben Ish Chai. He became famous as a master scholar, Halachic (legal) expert, Kabbalist, preacher, author and Jewish leader. 

Rabbi Yamin Levy returns for his second appearance on Judaism Demystified to delve into his new book, Jewish Mysticism: Essays on Maimonides' The Guide of the Perplexed. This wide-ranging conversation explores the Rambam's bold and often misunderstood ideas about God, Torah, and human purpose. We discuss the tension between halakha and the pursuit of higher consciousness, asking how Maimonides balances personal spiritual striving with the collective demands of Jewish law. Rabbi Levy also examines Maimonides' deeply personal reading of Sefer Iyov, showing how the Rambam's own suffering shaped his understanding of human resilience and his striking statement that, without Torah and philosophy, “I should have succumbed to my afflictions.” Finally, we unpack the Rambam's radical theology in the Shema — why he claims it is as absurd to say God is “one” as it is to say He is “many,” and how this idea of God's “radical oneness” challenges the very limits of human language and thought. This episode offers a rare window into the Rambam's inner world and invites listeners to rethink how we relate to God, law, and the search for meaning.---*This episode is dedicated to the refua shelema of Sarah Miriam bat Tamar, Binyamin ben Zilpa, and our dear friend Yaakov ben Haya Sarah Malakh---• Bio: Rabbi Yamin Levy is a practiced educator, rabbi, author, and academic administrator. Rabbi Levy has devoted his career to teaching and preserving Sephardic culture, law and philosophical worldview. He is the founder and director of the Maimonides Heritage Center based in Tiveria, Israel and New York. He authored five books the most recent of which is titled “Jewish Mysticism: Essays on Maimonides' The Guide of the Perplexed.” He edited two books and published numerous articles in Jewish Law, Biblical Exegesis and Sephardic Philosophy and Jewish Mysticism.---• Check out Rabbi Levy's blog here: https://maimonidesheritagecenter.substack.com/---• Get Rabbi Levy's book here: https://a.co/d/c3g32Rq---• Welcome to JUDAISM DEMYSTIFIED: A PODCAST FOR THE PERPLEXED | Co-hosted by Benjy & Benzi | Thank you to...Super Patron: Jordan Karmily, Platinum Patron: Craig Gordon, Rod Ilian, Gold Patrons: Dovidchai Abramchayev, Lazer Cohen, Travis Krueger, Vasili Volkoff, Vasya, Silver Patrons: Ellen Fleischer, Daniel M., Rabbi Pinny Rosenthal, Fred & Antonio, Jeffrey Wasserman, and Jacob Winston! Please SUBSCRIBE to this YouTube Channel and hit the BELL so you can get alerted whenever new clips get posted, thank you for your support!

What does it mean to belong to the Jewish people in an era of deepening division?In this thought-provoking episode of the Z3 Podcast, host Rabbi Amitai Fraiman is joined by Rabbi Shai Held and Dr. Mijal Bitton as they dive into an expansive conversation on Jewish identity, communal leadership, and the challenges of navigating ideological diversity, especially in the wake of October 7. Together, they grapple with tensions between inclusion and boundary-setting, the evolving role of Israel in Jewish life, and what it means to foster belonging in both liberal and traditional communities. This is a candid and deeply reflective dialogue on the enduring commitment to Klal Yisrael. Watch now to dive into this meaningful conversation between Jewish communal leaders.About Our GuestsDr. Mijal Bitton is a spiritual leader, public intellectual, and sociologist. She serves as the Rosh Kehilla of the Downtown Minyan in NYC and is Scholar in Residence at the Maimonides Fund. A Visiting Researcher at NYU Wagner, she directs pioneering research on Sephardic and Mizrahi Jews in the United States. Bitton is an alumna of the Wexner Graduate Fellowship, a New Pluralist Field Builder, and a Sacks Scholar. In the wake of October 7, she is deeply committed to renewing Jewish solidarity and building vibrant, inclusive Jewish life. She was a featured speaker at the historic March for Israel in Washington, D.C. She co-hosts the podcast Wondering Jews and shares weekly reflections on Jewish life, identity, and resilience in her Substack newsletter, Committed.Rabbi Shai Held, one of the most influential Jewish thinkers and leaders in America, is President and Dean of the Hadar Institute in New York City. Rabbi Held received the prestigious Covenant Award for Excellence in Jewish Education, and has been named multiple times to Newsweek's list of the most influential rabbis in America and to the Forward's list of the most prominent Jews in the world. He is the author of Abraham Joshua Heschel: The Call of Transcendence (2013) and The Heart of Torah: Essays on the Weekly Torah Portion (2017). His new book, Judaism is About Love, was published by Farrar, Straus, & Giroux in March 2024.Chapters(00:00) Introduction(10:48) Understanding Community and Leadership(16:45) Redefining Love and Enemies(22:50) Softening the Binary in Community Conversations(28:54) Humanity in Political Discourse(35:52) The Nature of Ideological Boundaries(43:49) The Complexity of Gatekeeping in Jewish Identity(48:52) Secularization and the Role of Israel in Jewish Life(55:52) Balancing Community Standards and Inclusivity(01:01:57) Navigating Complex Identities and Boundaries(01:06:49) The Challenge of Inclusivity in American Jewish Life(01:19:46) Finding Hope Amidst Challenges in Jewish Communities

One of the morning blessings (Birkot Ha'shahar) which we recite each day is "Ha'mechin Mis'adeh Gaber" – "…who prepares the steps of man." Some commentators explain that this Beracha praises Hashem for allowing us to walk upright, on two legs, as opposed to animals, who walk on four legs, their bodies hunched. Others understand this Beracha to mean that Hashem guides and directs each and every one of our steps, bringing us at all times to precisely where we need to be. We never take a "wrong turn," and we never end up in the "wrong place." Wherever we find ourselves at any moment is the exact place where Hashem wanted us to be at that exact moment. This is a crucial aspect of Emuna (faith) – the belief that we are always precisely where we are supposed to be at that time, that Hashem is constantly directing us, even when it seems that we are not in the right place. According to some commentators, this is what we thank Hashem for each morning when we recite the Beracha of "Ha'mechin Mis'adeh Gaber." This Beracha concludes with the word "Gaber," a variation of the word "Geber" – "man." Some suggest that this word refers specifically to Jews, as it is an acrostic representing the words "Gomleh Hasadim" (performers of kindness), "Bayshanim" (people with shame), and "Rahmanim" (compassionate people) – the three qualities which, the Gemara teaches, characterize the Jewish Nation. The word "Geber" is changed to "Gaber" because of a rule of Hebrew grammar – that at the end of a word or clause, the "Segol" vowel is changed to a "Kamatz" vowel. Thus, for example, when the word "Kesef" (money) appears at the end of a verse, it is changed to "Kasef." Similarly, the word "Geber" is changed to "Gaber" when it is the final word of a Beracha. (Another Beracha we recite each morning is "She'lo Asani Abed" – and there, too, the word "Ebed" is changed to "Abed" because it appears at the end of the Beracha.) This is why Ashkenazim have the practice to pronounce the blessing recited over wine "Boreh Peri Ha'gafen." Whereas Sephardic custom is to pronounce the final word of this Beracha "Ha'gefen," Ashkenazim pronounce it "Ha'gafen" because it is the last word of the blessing. Hacham Ovadia explained the Sephardic custom based on the fact that the Beracha over wine is generally recited in the presence of other people, who answer "Amen" to the Beracha. Since the people answer "Amen," the Beracha actually ends with "Amen," and not with the word "Ha'gefen." Therefore, it is not changed to "Ha'gafen." This is in contrast to Birkot Ha'shahar, which are usually recited at home, in private, with nobody around to answer "Amen," and so the Beracha ends with the word "Gaber." Some recite the text "Asher Hechin Mis'adeh Gaber," in past tense, but we follow the custom to recite this blessing in the present tense – "Ha'mechin Misa'adeh Gaber."

One of the Birkot Ha'shahar is "Ha'noten La'sechvi Bina La'havhin Ben Yom U'ben Layla." The common translation of this blessing is, "…who gives the rooster the understanding to distinguish between day and night." According to this understanding, this Beracha praises G-d for granting the rooster the wondrous ability to know that dawn has occurred, when the first rays of light appear on the eastern sky. The moment of dawn is not readily discernible to the naked eye (as opposed to the sunrise, which is clearly seen), and yet the rooster has the ability to know when this occurs, and to crow to wake people up. Others, however, interpret the word "Sechvi" to mean "heart." According to this understanding, the Beracha "Ha'noten La'sechvi Bina" thanks Hashem for giving us human beings the wisdom of distinction, to differentiate between day and night, between right and wrong, and between truth and falsehood. The Arizal advanced a deeper understanding of this Beracha, according to the teachings of Kabbalah. He said that at night, when dark falls, strict judgment descends into the world, which poses danger. For this reason, the Kabbalists in earlier generations would go to sleep right at nightfall. At Hasot (Halachic midnight), the Arizal taught, the judgments become "sweetened," and are less strict. This process unfolds gradually until morning, when the attribute of Hesed, divine kindness, prevails. Therefore, the righteous Kabbalists would arise at midnight and pray until the morning. The Arizal explained on this basis why we find two Hebrew words for nighttime – "Layil" and "Layla." The difference between them is the letter Heh, which is added to the word "Layil" to form "Layla." In Kabbalah, the letter Heh signifies a sphere called "Bina" (literally, "understanding"), which is also called "Ima" – "mother." A mother, even when she needs to deal strictly with her children to educate them, always feels a significant measure of love and compassion toward them. The term "Layla," then, which ends with the letter Heh, refers to the second half of the night, when the strict judgments are mitigated by love and kindness. The word "Layil" refers to the first part of the night, when the judgments are as yet unmitigated. The Arizal explained that in the Beracha "Ha'noten La'sechvi Bina," we refer to the angel Gabriel, whose name signifies the attribute of "Gebura" (literally, "power"), which is associated with strict judgment. Starting at Hasot, Hashem lends Gabriel the quality of "Bina," sweetening the judgments until morning. (Needless to say, these are very deep concepts which lie beyond our comprehension and require further study.) Ashkenazim recite a slightly different text of this Beracha – "Asher Natan La'sechvi Bina La'havhin Ben Yom U'ben Layla," based on a verse in the Book of Iyob ("O Mi Natan La'sechvi Bina" – 38:36). This version is formulated in past tense, praising G-d "who has granted" this wisdom. Sephardic tradition, however, teaches that this Beracha, like all the morning blessings, should be recited in the present tense. The Aruch Ha'shulhan (Rav Yehiel Michel Epstein of Nevardok, 1829-1908) explains that Birkot Ha'shahar are formulated in the present tense because Hashem creates the world anew at every moment, and thus all the phenomena for which we praise Him in these Berachot are occurring right now, at this very moment. As we say in the morning prayer service, in the first Beracha before Shema, "Ha'mehadesh Be'tubo Be'chol Yom Tamid Ma'aseh Bereshit" – Hashem constantly renews the act of creation, each and every day. A human being who creates – such as a carpenter, who produces a piece of furniture – makes his creation and then leaves it and completely disengages. Hashem, however, did not create the world just once – He is constantly creating it anew. Thus, we thank Hashem who is granting us the ability to see at this moment, who is giving us clothing to wear at this moment, who is giving us the ability to stand up straight at this moment, and so on. This fundamental concept has crucially important ramifications for our Emuna (faith), our belief that situations can change. No matter what we're going through, whatever problem or crisis we're facing, we need to believe that the current moment is not connected to the previous moment, and the next moment in the future has no connection to the current moment. Hashem is constantly creating anew, and so at any moment in time He can create an entirely new reality. A deaf person recites this Beracha, even though he cannot hear the rooster's crow in the morning, for several reasons. Firstly, as discussed, this Beracha has a number of different meanings, and does not necessarily refer only to the crowing of the rooster. Additionally, Halacha follows the opinion that Birkot Ha'shahar are recited to thank Hashem not for one's having personally experienced the phenomena mentioned in these blessings, but rather for the phenomena themselves, for the very fact that Hashem has made them part of the natural order. Hence, even if a person does not personally benefit from the crowing of the rooster, he is required to praise Hashem for making this happen each morning.

Birkot Ha'shahar – the series of blessings that we recite each morning – appear to fall under the category of "Misvot Aseh She'ha'zman Gerama," meaning, Misvot that apply only at certain times. After all, although different views exist as to precisely by when these Berachot must be recited, there is a clear consensus that they must be recited specifically during the day. One view requires reciting Birkot Ha'shahar by the end of the fourth Halachic hour of the day, another view maintains that they must be recited by Hasot (Halachic midday), and the generally accepted opinion is that they must be recited before sundown. Either way, this requirement is limited to a specific time-frame. As such, we should, seemingly, apply the rule exempting women from "Misvot Aseh She'ha'zman Gerama," such that women should be exempt from the Birkot Ha'shahar obligation. Indeed, the Mishna Berura writes that women are exempt from this requirement, but he adds that Ashkenazic women may recite these Berachot voluntarily. Ashkenazic practice follows the opinion of Rabbenu Tam (France, 1100-1171) allowing those exempt from a Misva to recite the Beracha over the Misva if they wish to perform the Misva. Thus, for example, an Ashkenazic woman who wishes to take the four species on Sukkot, even though she is exempt, may recite the Beracha of "Al Netilat Lulab" over this Misva. By the same token, the Mishna Berura writes, Ashkenazic women may recite Birkot Ha'shahar if they so desire. According to this line of reasoning, Sephardic women should not recite the morning blessings. Sephardic practice does not allow the recitation of a Beracha when one voluntarily performs a Misva from which he or she is exempt. Perhaps, then, we should conclude that Sephardic women may not recite Birkot Ha'shahar. However, Hacham Bension Abba Shaul (Jerusalem, 1924-1998) ruled that women may, in fact, recite Birkot Ha'shahar, distinguishing between these Berachot and Berachot recited over a Misva which one performs voluntarily. The text of Berachot recited over the performance of a Misva thanks Hashem who "has commanded us" ("Ve'sivanu") to perform the given Misva. Sephardic custom does not allow reciting this Beracha when performing a Misva voluntarily for the simple reason that the individual cannot say "Ve'sivanu" about a Misva that he or she was not commanded to observe. The morning blessings, by contrast, praise and express gratitude to Hashem for the gifts He has granted us, such as the restoration of our souls in the morning, the ability to see, the ability to walk, and so on. These blessings, of course, are no less relevant to women than to men, and so there is no reason why a woman should not be allowed to recite these Berachot. Hacham Ovadia Yosef concurred with this ruling, but for a different reason – noting the minority opinion among the Poskim that one may recite Birkot Ha'shahar even after sundown, in the evening. This was the view of the Vilna Gaon (1720-1797) and a small number of other Halachic authorities. According to this opinion, there is no time when the Birkot Ha'shahar obligation does not apply, and thus it does not fall under the category of time-bound Misvot. Hence, women are included in the obligation. (This rationale requires further clarification, because Hacham Ovadia himself does not follow the minority opinion of the Vilna Gaon allowing the recitation of Birkot Ha'shahar after sundown. This question was posed by Rav Moshe Ha'levi, in his work Birkat Hashem.) Regardless, the accepted view is that women are required to recite Birkot Ha'shahar. Of course, they do not recite the Beracha "She'lo Asani Isha," which men recite to thank Hashem for not creating them as a woman. As men are bound by more Misvot than women, and they thus have more opportunities for serving Hashem, they are required each morning to recite this Beracha and thank Hashem for these additional opportunities. The Shulhan Aruch writes that women recite instead "Baruch She'asani Ki'rsono" – "Blessed is He who made me according to His will." This Beracha should be recited without "Hashem Elokenu Melech Ha'olam." In reciting this blessing, the woman gives thanks for her special nature, that Hashem created her as an especially refined being who does not require the same number of Misvot as men need in order to perfect herself and live a spiritually meaningful and accomplished life. Summary: Women are required to recite Birkot Ha'shahar each morning. Instead of the Beracha "She'lo Asani Isha," they recite, "Baruch She'asa Li Kol Sorki," without "Hashem Elokenu Melech Ha'olam."

In 2020, Jewish Currents editor-in-chief Arielle Angel and University of Washington professor of Sephardic studies Devin Naar, both descendants of Ladino speakers from Salonica (Thessaloniki) in Greece, had a conversation about what meaningful Sephardic representation might look like in the wake of near-total erasure. In this week's episode, Angel and Naar join community leader and singer of Arab Jewish music Laura Elkeslassy and professor of Hebrew literature and Mizrahi studies Oren Yirmiya to deepen the discussion about Sephardi and Mizrahi reclamation work. What are the practical entry points to this identity today? What is the use of catchall caucuses that bring together Sephardi and Mizrahi Jews from many different countries and linguistic lineages, and does this identity have to homogenize in order to survive? What does it mean to do this work amid the genocide in Gaza? And how do we make sure reclamation work is not only backward-looking, but responsive to the present?Thanks to Jesse Brenneman for producing and to Nathan Salsburg for the use of his song “VIII (All That Were Calculated Have Passed).”Media Mentioned and Further Reading“Are We Post-Sepharadim?,” Arielle Angel in conversation with Devin Naar, Jewish CurrentsYa Ghorbati: Divas in Exile by Laura Elkeslassy, live in concert and the artist's reflections in Ayin on the songs she performsShirei Yedidut, book of Moroccan piyyutim and bakashot Translations of the writings of Hayyim Ben-Kiki by Moshe Behar and Zvi Ben-Dor Benite in Modern Middle Eastern Jewish Thought: Writings on Identity, Politics, and Culture 1893–1958“Before the Law,” Franz Kafka“Going Out on a Limb: Joha,” Jane Mushabac The story about Djohá and the land can be found in Bewitched by Soli­ka and Oth­er Judeo-Span­ish Tales by François Azar.Devin Naar discusses Djohá in his introduction to the Moabet column in Ayin.Transcript forthcoming.

Upon waking in the morning, one is required to wash his hands, and recite the Beracha of "Al Netilat Yaadayim" before drying them. According to Sephardic practice, one who has remained awake throughout the night washes his hands in the morning without reciting the Beracha. The custom among Ashkenazim is that one who remained awake through the night recites the Beracha when washing his hands in the morning after using the restroom. Anytime one performs his bodily functions, he must recite a special Beracha – "Asher Yasar" – after leaving the restroom. This blessing was established by the Ansheh Kenesset Ha'gedola – Men of the Great Assembly, a group of scholars and prophets formed at the beginning of the Second Commonwealth – and it is an especially significant Beracha. Rabbi Yehuda Ha'levi (Spain, 1079-1141), in his Sefer Ha'kuzari (3:11), says about this blessing, "How great this blessing is, in terms of its content, and how perfectly formulated are its words for one who sees them with an eye for the truth." This Beracha consists of 45 words, alluding to one of the Names of G-d, which in Gematria equals 45. This Name is formed by spelling out the Names of the four letters that comprise the Name of "Havaya" (Yod, Heh, Vav and Heh) – Yod, Vav, Dalet, Heh, Alef, Vav, Alef, Vav, Heh and Alef – which together equal 45 (10+6+4+5+1+6+1+6+5+1). Once, after I left the restroom in a restaurant, a fellow saw me reciting this Beracha, and he cynically remarked, "So, Rabbi, G-d is even in the bathroom?" I told him that because of his sarcastic comment, I thought of an answer to a question that I had all my life. In the Beracha of "Asher Yasar," we say that if one of the body's passageways that carry the waste material would burst open, or would be obstructed, for even a brief moment, we would be unable to survive. I always wondered why we need to get so detailed, and mention the miracle of the body's passageways that are constantly functioning properly so that the waste is safely and effectively discharged from the body. I then realized that we need to mention this because of people like this fellow, who are skeptical about Hashem and His Providence over the universe. Indeed, as great as Hashem is, He is even in the restroom. He oversees each and every action, everything that happens – including the expelling of waste material from the body. This Beracha underscores for us not only Hashem's power and greatness, but also His unparalleled humility – that He even accompanies us to the restroom, assuring that our bodies are functioning properly. This is how much He loves us. Years ago, people had the custom just before entering the restroom to recite a brief text. A person would respectfully ask the angels who were with him to wait outside the restroom while he performs his bodily functions. The angels do not enter the restroom with us – but Hashem most certainly does. He loves us so much that He even foregoes His honor in order to accompany us everywhere, even the restroom, to care for us and make sure our bodies function the way they should so we are healthy and strong. When we recite this precious Beracha, we should take a moment to consider Hashem's special love for us, how He watches over us and cares for us at all times, throughout our lives – even when we are involved in performing our bodily functions.

Jewish food is no longer confined to what you'd find on a deli menu. Bourekas, shakshuka, adafina, jachnun, and harira have claimed their place on the Jewish dining table right alongside blintzes, cholent, kugel, borscht, and matzoh ball soup. Join guest scholars Ari Ariel, Hélène Jawhara Piñer, and Noam Sienna, along with host Avishay Artsy as they  explore the diverse world of Sephardic Jewish food, where recipes can tell us about immigration, assimilation, memory, identity, the Jewish past and potential futures, and so much more.

The Mishna in Masechet Ta'anit (26b) states that one may not eat meat or drink wine during the final meal before Tisha B'Ab. This is the only restriction on the consumption of meat mentioned by the Mishna or Gemara. On the level of strict Halacha, one is permitted to eat meat during the days preceding Tisha B'Ab, and even on the day before Tisha B'Ab, except during the last meal before the fast. However, customs were accepted among many Jewish communities to abstain from meat already earlier. The Shulhan Aruch (Orah Haim 551:9) brings three customs. Some refrain from eating meat already from after Shabbat Hazon (the Shabbat immediately preceding Tisha B'Ab); others observe this restriction throughout the Nine Days; and others follow the practice not to eat meat throughout the entire three-week from Shiba Asar Be'Tammuz through Tisha B'Ab. The Shulhan Aruch writes that everyone should follow his community's custom. Of course, this prohibition applies only on weekdays. According to all customs, one may eat meat on Shabbat, even the Shabbat before Tisha B'Ab. These customs developed for two reasons: 1) as part of our obligation to reduce our joy during this period when we are to reflect upon the destruction of the Bet Ha'mikdash; 2) the destruction of the Bet Ha'mikdash resulted in the discontinuation of the offering of sacrifices, such that G-d no longer has meat, as it were, so we, too, should not enjoy meat. The Gemara (Baba Batra 60b) states that there were those who, after the destruction of the Bet Ha'mikdash, decided to abstain from meat and wine, since there were no longer animal sacrifices or wine libations offered to G-d. However, they were told that by this logic, they should also refrain from grain products, because flour offerings (Menahot) could no longer be offered, and even from water, because the water libations (Nisuch Ha'mayim) were no longer offered. Quite obviously, we cannot live this way, and so we are not required to abstain from those products which were offered in the Bet Ha'mikdash. Nevertheless, as part of our effort to focus our attention on the tragedy of the Hurban (destruction) in the period leading to Tisha B'Ab, the custom developed to refrain from meat. Notably, not all communities accepted these restrictions. The Maggid Mishneh (Rav Vidal of Tolosa, Spain, late 14 th century) writes that in his area, the custom was to permit meat except on Ereb Tisha B'Ab. The Meiri (Provence, 1249-1315) writes that there was a practice among the exceptionally pious to refrain from meat on Ereb Tisha B'Ab, but even they did not refrain from meat before that day. Regardless, the Shulhan Aruch emphasizes that people whose communities observe the custom to refrain from meat during this period must adhere to the custom. Those who violate this practice are included in King Shlomo's stern warning in Kohelet (10:8), "U'foretz Geder Yishechehu Nahash" – "He who breaches a fence, a snake shall bite him." Even if a restriction that applies on the level of custom, and not as strict Halacha, is binding and must be obeyed. Nevertheless, since refraining from meat is required only by force of custom, there is greater room for leniency than there is when dealing with strict Halachic prohibitions. Thus, it has become accepted to permit meat when a Siyum celebration is held, and one should not ridicule those who rely on this leniency. In fact, it is told that Rav Moshe Feinstein (1895-1986) would conduct a Siyum every night during the Nine Days in the place where he would spend his summers, so that the people could eat meat. Since the prohibition to begin with is observed by force of custom, and not on the level of strict Halacha, the leniency of a Siyum is perfectly legitimate. In practice, when should we begin abstaining from meat? The accepted custom in our Syrian community is to begin refraining from eating meat from the second day of Ab. Although different opinions exist regarding the consumption of meat on Rosh Hodesh Ab, our custom follows the view of the Hida (Rav Haim Yosef David Azulai, 1724-1806) permitting the consumption of meat on this day. This was also the custom in Baghdad, as mentioned by the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), and this is the generally accepted custom among Sepharadim. One who does not know his family's custom can follow this practice and begin refraining from meat on the second day of Ab. The Kaf Ha'haim (Rav Yaakov Haim Sofer, Baghdad-Jerusalem, 1870-1939) cites an earlier source (Seder Ha'yom) as ruling that Torah scholars should follow the stringent practice of abstaining from meat already from Shiba Asar Be'Tammuz. However, recent Poskim – including Hacham Ovadia Yosef – ruled that since nowadays people are frailer than in the past, and Torah scholars need strength to continue their studies and their teaching, they should not observe this stringency. They should instead follow the more common custom to refrain from meat only after Rosh Hodesh Ab. One who wishes to eat a meat meal late in the day on Rosh Hodesh Ab should ensure not to recite Arbit early, before sundown. Once he recites Arbit, he in effect ends Rosh Hodesh, and begins the second day of Ab when eating meat is forbidden. One who wishes to recite Arbit early on Rosh Hodesh Ab must ensure to finish eating meat beforehand. The custom among the Yemenite Jewish community was to follow the Mishna's ruling, and permit eating meat except during the final meal before Tisha B'Ab. However, Hacham Ovadia Yosef ruled that once the Yemenites emigrated to Eretz Yisrael, they should follow the rulings of the Shulhan Aruch, and abstain from meat during the Nine Days. This prohibition applies even to meat that is not fresh, such as it if was canned or frozen. The Nehar Misrayim (Rav Aharon Ben Shimon, 1847-1928) records the custom among the Jewish community in Egypt to permit eating chicken during the Nine Days. As mentioned earlier, one of the reasons for the practice to refrain from meat is that we commemorate the loss of sacrificial meat in the Bet Ha'mikdash. Accordingly, Egyptian Jews permitted eating chicken, as chickens were not brought as sacrifices. This is the custom among Jews of Egyptian background even today. The Shulhan Aruch (551:10), however, explicitly includes chicken in his formulation of the custom to refrain from meat during the Nine Days. The Mishna Berura writes that one who is unable to eat dairy products (such as if he suffers from a milk allergy), and thus has limited options for food during the Nine Days, may eat chicken. If one needs to eat meat for health reasons, he should preferably eat chicken instead of beef, as there is greater room for leniency when it comes to chicken. Hacham Ovadia Yosef writes that if one removed the meat from a dish that consisted also of other food – such as if the meatballs were removed from the spaghetti – then, strictly speaking, the remaining food is permissible. Nevertheless, it is customary to be stringent in this regard and refrain from eating food which had been cooked together with meat. If parve food was prepared in a meat pot, the food may be eaten during the Nine Days, since it does not have meat in it. Even if the pot had been used with meat less than 24 hours before it was used to cook the parve food, the parve food may be eaten. This food contains the taste of meat, but not actual meat, and it is thus entirely permissible during the Nine Days. (In fact, according to the ruling of the Shulhan Aruch, this parve food may be eaten together with milk or yoghurt. The meat taste in this food has the status of "Noten Ta'am Bar Noten Ta'am" – a "second degree" taste, as the pot absorbed the taste of the meat, and the parve food then absorbed the taste from the pot. At this point, the taste does not forbid the food from being eaten with milk.) Hacham Ovadia Yosef allowed eating soup from bouillon cubes or bouillon powder during the Nine Days. It is permissible to eat fish during the Nine Days, though some have the custom not to eat fish during the final meal before Tisha B'Ab. One is allowed to eat synthetic meat during the Nine Days. Although one might have thought that this should be avoided due to the concern of Mar'it Ha'ayin – meaning, a person eating synthetic meat might be suspected of eating actual meat – we do not have the authority nowadays to enact new prohibitions out of this concern. If a person forgot that it was the Nine Days, or forgot about the restriction against eating meat, and he recited a Beracha over meat but then remembered that it is forbidden, he should take a bite of the meat, because otherwise his Beracha will have been recited in vain, in violation of the severe prohibition of Beracha Le'batala (reciting a blessing in vain). This is a far more grievous transgression than partaking of meat during the Nine Days – which, as we explained, is forbidden only by force of custom – and it is therefore preferable to take a bite of the meat so that the blessing will not have been recited in vain. (This resembles the case of a person who prepared to eat a dairy food within six hours of eating meat, and remembered after reciting the Beracha that he may not eat the dairy food. In that case, too, he should take a bite of the dairy food so the Beracha will not have been recited in vain. This applies also to someone who recited a Beracha to eat before praying in the morning, and then remembered that he may not eat because he had yet to pray. Even on fast days – except Yom Kippur, when eating is forbidden on the level of Torah law – if someone recited a Beracha over food and then remembered that eating is forbidden, he should take a small bite of the food.) If a person owns a meat restaurant, he is permitted to operate the restaurant during Nine Days, even in a Jewish community, where most or all of his customers are Jews. Given the leniencies that apply, such as permitting meat at a Siyum, and when necessary for health reasons, it is not for certain that the people coming to eat will be violating the custom to refrain from meat. As such, operating the restaurant does not violate the prohibition against causing people to sin. However, it is proper for the restaurant owner to place a visible sign at the entrance to the restaurant informing people of the widely-accepted custom to refrain from eating meat during the Nine Days. Just as many observe the custom to refrain from meat during the Nine Days, it is also customary to refrain from wine during this period. Although the practice in Jerusalem was to be lenient in this regard, and drink wine during the Nine Days, the practice among other Sephardic communities is to refrain from wine. This was also the custom in Arab Soba (Aleppo), as documented in the work Derech Eretz, and this is the practice in our community. There are two reasons for this custom. First, wine brings a feeling of joy, and during the month of Ab, until Tisha B'Ab, we are to reduce our joy and reflect on the destruction of the Bet Ha'mikdash. Secondly, we refrain from wine because we can no longer pour wine libations on the altar. Of course, wine – like meat – is permissible on Shabbat during the Nine Days. The restriction applies only on weekdays. It is permissible to drink other alcoholic beverages during the Nine Days, such as beer and whiskey. Cognac, however, is a type of wine, and is therefore forbidden. One should not drink grape juice during the Nine Days, but grape soda is allowed. Cakes that are baked with grape juice instead of water are allowed during the Nine Days unless the taste of grape juice is discernible, in which case one should refrain from these cakes. Vinegar made from wine is permitted for consumption during the Nine Days, because it has an acidic taste and does not bring enjoyment. Similarly, juice extracted from unripe, prematurely-harvested grapes is permissible. The Shulhan Aruch allows drinking wine at Habdala on Mosa'eh Shabbat during the Nine Days. The Rama (Rav Moshe Isserles, Cracow, 1530-1572), however, writes that according to Ashkenazic custom, the Habdala wine is given to a child to drink. The Shulhan Aruch also writes that one may drink during the Nine Days the cup of wine over which Birkat Ha'mazon is recited. When three or more men ate together, and they recite Birkat Ha'mazon with the introductory Zimun, it is customary for the one who leads the Zimun to hold a cup of wine during Birkat Ha'mazon which he then drinks after Birkat Ha'mazon, and according to the Shulhan Aruch, this cup may be drunk during the Nine Days. However, Hacham Ovadia Yosef rules that since nowadays people generally do not make a point of reciting Birkat Ha'mazon over a cup of wine, this is not permitted during the Nine Days.

Generally speaking, the restrictions observed during the three-week period of Ben Ha'mesarim – from Shiba Asar Be'Tammuz through Tisha B'Ab – apply equally to both and women. The question was asked regarding an unmarried girl who would like to take a haircut before going on a date, or an engaged girl who wishes to take a haircut before spending time with her fiancé. Ashkenazic practice is to refrain from haircutting through the Three Weeks, and Sephardic practice is to refrain from doing so from Shabbat Hazon (the Shabbat immediately preceding Tisha B'Ab). Is there room to permit a girl to take a haircut during the Three Weeks or the Nine Days if she finds this necessary for purposes of courtship, or for her fiancé? When it comes to a female mourner, the Shulhan Aruch (Y.D. 390:5) rules that a woman in mourning for an immediate family member may take a haircut already after the seven-day Shiba period, whereas the Rama, whose rulings are followed by Ashkenazim, forbids haircutting even for women until after the thirty-day Sheloshim period. Accordingly, Hacham Ovadia Yosef ruled that a Sephardic girl who wishes to cut her hair may do so, even after Shabbat Hazon, since the restrictions of Ben Ha'mesarim are treated more leniently than the laws of mourning. Moreover, it seems clear from Hacham Ovadia's rulings that any Sephardic woman who feels the need to cut her hair, for any reason, may do so, even after Shabbat Hazon. An example would be a woman who needs to immerse in a Mikveh and wishes to cut her hair to make the preparations for her immersion easier. As for Ashkenazic girls, Hacham Ovadia ruled that they may, if necessary, cut their hair until Shabbat Hazon. Although Ashkenazic practice forbids a female mourner from haircutting during Sheloshim, the laws of the Three Weeks are observed only by force of custom, and not as strict Halacha, and so there is greater room for leniency. After Shabbat Hazon, however, an Ashkenazic girl should not take a haircut. Hacham Ovadia showed that this is the position also of Rav Moshe Feinstein (1895-1986) and Rav Shlomo Zalman Auerbach (1910-1995). Summary: Ashkenazim refrain from haircutting during the three weeks from Shiba Asar Be'Tammuz through Tisha B'Ab. An Ashkenazic girl who wishes to cut her hair for a date, or an engaged Ashkenazic girl who wishes to take a haircut so she looks good for her fiancé, may do so until Shabbat Hazon (the Shabbat preceding Tisha B'Ab). Sepharadim refrain from haircutting from Shabbat Hazon through Tisha B'Ab, but a Sephardic woman who feels a need to take a haircut for any reason during this week may do so.

The custom among Ashkenazim is to refrain from shaving and haircutting throughout the three-week period of Ben Ha'mesarim, from Shiba Asar Be'Tammuz through Tisha B'Ab. Sepharadim, by contrast, observe this practice only during the week of Tisha B'Ab, from the Shabbat immediately preceding Tisha B'Ab until the 10 th of Ab. If a Sephardic boy is studying in an Ashkenazic yeshiva, where the majority of the students are refraining from shaving and haircutting already from Shiba Asar Be'Tammuz, he is nevertheless allowed to shave and take a haircut, until the week of Tisha B'Ab. However, it is preferable that he avoid doing so in order not to stand out. Hacham Ovadia Yosef writes about one who is stringent in this regard, "Tabo Alav Beracha" – he is worthy of special blessing. If a Sephardic student in an Ashkenazic institution has been accustomed to acting stringently, refraining from shaving and haircutting already from Shiba Asar Be'Tammuz, and now wishes to change his practice, he may perform Hatarat Nedarim (the annulment of vows). His acceptance of this practice constitutes a "vow," assuming he never explicitly said that he was taking on this practice "Beli Neder" – without making a formal vow. Thus, if he wishes to change his practice so he can shave or take a haircut during the Three Weeks (until the week of Tisha B'Ab), he should conduct Hatarat Nedarim in front of a Bet Din to have his commitment annulled. However, Hatarat Nedarim is required only if the student knew that this stringency was not strictly required by Halacha, and he had followed this practice as an additional measure of piety. If, however, he mistakenly thought that he must refrain from shaving and haircutting already from Shiba Asar Be'Tammuz, and he then learned that this is not required, then he may drop this stringent practice even without Hatarat Nedarim. Since this "vow" was taken on a faulty premise, as he erroneously assumed that Halacha requires him to refrain from shaving and haircutting, the "vow" is not binding, and he may therefore change his practice even without annulling his vow. Summary: Sephardic practice is to refrain from shaving and haircutting during the week of Tisha B'Ab. A Sephardic student studying in an institution where the majority of students are Ashkenazim – who refrain from shaving and haircutting already from Shiba Asar Be'Tammuz – may shave and take a haircut until the week of Tisha B'Ab, even though the other students refrain from doing so. Nevertheless, it is preferable him to refrain in deference to the Ashkenazic students. If he had observed this stringency and now wishes to act leniently, he may perform Hatarat Nedarim. If he had observed this stringency because he mistakenly thought it was Halachically required, then he does not need Hatarat Nedarim.

Did the Spanish Inquisition force Jewish conversions to Catholicism, or did the Jews deliberately submit themselves for an agenda to infiltrate the Catholic Church and takeover?

The Halacha below was derived from multiple classes orated by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the dates below to hear the original audio files, which are the sources for today's Halacha below. 04/22/25 ; 05/01/25 ; 05/15/25 ; 05/18/25 Should the Tefillin Be Covered During Prayer—And What About Wearing Two Sets or a Hat Over Them? When wearing Tefillin during prayer, one often notices different customs regarding whether the boxes are visible or covered. Some keep the Tefillin Shel Rosh exposed; others wear a hat or Talet over it. There are also questions about whether one may wear both Rashi and Rabbenu Tam Tefillin at the same time and how that impacts covering. This Halacha explores the classic sources, Kabbalistic teachings, and practical customs surrounding this issue. Should the Tefillin Shel Rosh Be Covered or Left Visible? According to the Shulhan Aruch (Orah Haim 27:11), the Tefillin Shel Rosh should be exposed and visible, as it says, "Ve-ra'u kol ame ha'aretz ki shem Hashem nikra alecha"—"All the nations will see the Name of Hashem upon you." This refers to the Shel Rosh, which is placed between the eyes and visibly bears the holy Name of Hashem through the Shin on the box. The Ben Ish Hai (Parashat Vayera, Halacha 14) and others agree that, according to Halacha, the Tefillin Shel Rosh should not be covered, and doing so is contrary to the verse. Therefore, the simple Halachic practice is to leave the head Tefillin visible during Tefila. What Did the Arizal Teach About Covering the Tefillin? Despite the Halachic preference for visibility, the Arizal taught that the Tefillin—both Shel Yad and Shel Rosh—should be covered, especially during prayer. According to Kabbala, holiness is something internal and concealed, not meant for open display. The spiritual power of the Tefillin is most potent when it is shielded from the outside world, not flaunted. As such, many Kabbalistically inclined communities, especially in Eres Yisrael, cover their Tefillin with a hat, scarf, or even the corner of the Talet. How Does Hacham Ovadia Rule on This Matter? Hacham Ovadia Yosef ruled that the Tefillin Shel Rosh should ideally remain uncovered, in accordance with the Shulhan Aruch. However, he acknowledged that those who follow the Arizal's Kabbalistic teachings may cover the Tefillin, especially if they were raised in such a tradition. He emphasized that this is not a strict Halachic requirement, and each community should follow its minhag. In particular, those who grew up keeping their Tefillin uncovered should not switch to covering them, unless they are entirely immersed in a Kabbalistic path. May One Cover the Tefillin with a Hat or Scarf? Yes. If one follows the custom to cover the Tefillin, it is permissible to use a hat, scarf, or the corner of a Talet. However, the covering must not press down on the box or distort its position. The Tefillin must sit firmly and properly at the hairline, centered between the eyes, even when something rests on top of it. Therefore, tight hats or heavy fabric should be avoided, as they might push the Bayit out of its Halachic placement. What If a Hat Accidentally Covers the Tefillin? If someone does not intend to cover the Tefillin but wears a wide-brimmed hat, fedora, or cap that slightly touches or shades the Tefillin Shel Rosh, there is no problem. As long as the Tefillin is not squeezed or hidden from view, one need not remove the hat. In fact, many authorities say that this does not constitute "covering" in the Halachic or Kabbalistic sense. Only when the Bayit is fully obscured or deliberately covered does it fall into the category discussed by the Arizal. May One Wear Rashi and Rabbenu Tam Tefillin at the Same Time? According to Kabbala, it is proper to wear both Rashi and Rabbenu Tam Tefillin—but not at the same time. Instead, the correct practice is to wear Rashi Tefillin during the full Amida and Shema, and then put on Rabbenu Tam afterward. However, some Chassidic groups wear both sets simultaneously, placing one behind the other or slightly to the side. This practice is not followed among Sepharadim, and is discouraged by Hacham Ovadia and Maran. If a Person Wears Both Tefillin, Should They Be Covered? Yes. If a person wears both Rashi and Rabbenu Tam Tefillin at the same time, they must cover the Tefillin with a Talet or scarf. This avoids the appearance of adding to the Misva or causing confusion. The double set should be aligned in such a way that each box is in a Halachically valid position, but this is extremely difficult to do properly. Therefore, unless one is following a specific and reliable custom, it is better to wear the Tefillin separately. Summary - According to Halacha, the Tefillin Shel Rosh should remain uncovered, to fulfill the verse "all nations will see…" - According to the Arizal, Tefillin should be covered during prayer for Kabbalistic reasons. - A hat, scarf, or Talet may be used to cover, provided it does not push or move the box. - Hacham Ovadia recommends keeping the Shel Rosh visible, unless one's community follows the Arizal. - If a person wears both Rashi and Rabbenu Tam Tefillin at the same time, they must cover the Tefillin. - The general Sephardic custom is to wear Rashi during prayer and Rabbenu Tam afterward, not simultaneously.

The Halacha below was derived from multiple classes orated by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the dates below to hear the original audio files, which are the sources for today's Halacha below. 04/10/25 ; 04/21/25 ; 04/23/25 ; 05/11/25 How Should One Wrap the Tefillin Strap—And Is There a Required Number of Coils or a Specific Direction? After securing the Tefillin Shel Yad (the arm Tefillin) onto the bicep, one wraps the strap around the forearm in a particular pattern. This wrapping is not merely aesthetic—it is deeply rooted in Halacha, custom, and Kabbalistic meaning. How many coils are required? In which direction should one wrap? And what happens if one is in a rush or interrupted? What Is the Source for Wrapping the Strap Around the Arm? The Torah says, "Ukeshartam le'ot al yadecha"—"You shall bind them as a sign on your arm." The word "ukeshartam" implies binding, not just placing. Therefore, it is not enough to put the Bayit of the Tefillin Shel Yad on the bicep—one must also wrap the strap around the forearm to fulfill the Misva of binding. This is part of the Tefillin ritual itself, and not an optional step. How Many Times Must the Strap Be Wrapped? According to Sephardic custom, the strap is wrapped eight times around the forearm—between the Bayit on the bicep and the wrist. These eight coils correspond to spiritual and symbolic concepts, including the eight days leading to Berit Milah and the transcendence beyond nature. This number is rooted in the Kabbalistic teachings of the Arizal, and accepted as standard practice by Maran, the Ben Ish Hai, and Hacham Ovadia Yosef. Ashkenazim, however, often wrap the strap seven times, based on different understandings of the required act of "binding." Both customs are valid, and each person should follow their community's tradition. Is the Wrapping a Requirement or Just a Custom? The act of wrapping is a requirement, based on the Torah's word "Ukeshartam." However, the specific number of wraps (e.g., seven or eight) is a matter of custom and not me'akev—it does not invalidate the Misva if one wraps fewer or more times. That said, one should not treat this lightly. The number eight (for Sephardim) or seven (for Ashkenazim) carries deep significance, and by following the traditional count, one aligns with the spiritual energy intended by our sages. If someone accidentally wrapped fewer or more times, or if one of the coils slipped, the Misva is still valid. But it is best to adjust it as soon as possible and aim to wrap correctly the next time. Which Direction Should the Strap Be Wrapped? For Sephardim, the strap is wrapped inward, meaning that the coils go from the outer edge of the arm toward the body, forming a clockwise spiral when looking down the arm. This direction is based on the writings of the Ben Ish Hai, Arizal, and is codified in Yalkut Yosef. It symbolizes drawing the sanctity of the Tefillin inward, binding it to the soul. Some Ashkenazic authorities permit wrapping outward (counter-clockwise), and many Chassidic groups follow that custom. Each person should continue with their family or communal minhag. What Happens If One Wrapped in the Wrong Direction? The direction of the wrapping is not essential to the validity of the Misva. If a person wrapped in the wrong direction—out of habit, error, or imitation—the Tefillin are still kosher, and the blessing does not need to be repeated. However, one should try to correct the practice moving forward, especially if one has been educated or reminded of the proper custom for their community. Is There a Problem with Gaps or Overlaps in the Coils? Ideally, the wraps should be evenly spaced, firm but not tight, and placed one under the other in descending order. Overlapping or very loose coils are discouraged but do not invalidate the Misva. If one is rushed, or if the strap is very long or short, one may wrap looser or more tightly as needed. The main thing is to ensure that the strap forms clear, distinct coils down the forearm. Can the Strap Be Wrapped Over Clothing or a Watch? No. The strap must be wrapped directly on the skin of the forearm. Wrapping over a sleeve, wristwatch, or bandage creates a Hatssitsa (barrier), which may invalidate the Misva. Before wrapping, one should remove any watch or bracelet and ensure the skin is clean. If a person has a wound or bandage and cannot wrap fully, they should wrap to the extent possible on uncovered skin. When Is the Wrapping Performed in the Tefillin Sequence? After placing the Tefillin Shel Yad on the bicep and tightening it, the person recites the Beracha of "Le'hani'ah Tefillin." Then, without interruption, the strap is wrapped around the forearm. The wrapping around the fingers and hand comes after the Tefillin Shel Rosh is placed and secured. This later wrapping is more symbolic and poetic, reflecting verses of commitment to Hashem. But the forearm wrapping is part of the main Misva, and must be done immediately after the Beracha, without speaking or delay. Summary - Wrapping the strap around the forearm is part of the Torah commandment to "bind" Tefillin. - Sephardim wrap eight times; Ashkenazim often wrap seven. - The specific number and direction are not me'akev, but follow strong custom. - Sephardim wrap inward (clockwise), toward the body. - Coils should be neat and on bare skin, not over clothing or watches. - The wrapping must follow the Beracha, without delay or interruption.